was Eleazar but of all the rest of his posteritie which should succeed Aaron in the priesthood and this order of consecration was rather fulfilled in them after they came into the land of Canaan and had a setled State there than in Eleazar in whose initiation and entrance into the Priests office many of these rites and ceremonies were omitted in respect of the necessitie of the time and place for hee is only said to have put on Aarons priestly cloathes there is no mention made of his washing anointing sprinkling 1. Some thinke that those things were done also though they are not there expressed as in Scripture many things belonging to the historie and narration are omitted But the ceremonies here prescribed to be done in Aarons consecration are not only omitted there in the narration but they could not be performed in act for the high Priest was ordinarilie to be brought to the doore of the Tabernacle and there to be first washed and then to put on the priestly garments but Eleazar was in mount Hor when hee put on Aarons cloathes where the Tabernacle was not for this was done in the sight of all the people who could not see what was done in the Tabernacle And if Aaron had died in the Tabernacle it should have been thereby polluted for the tent wherein any died was uncleane Numb 19.15 Againe the high Priest who was anointed in his head and hands was not to come neere any dead bodie Levit. 21.10 11. Eleazar then could not be anointed here in the presence of Aaron who died there before his face 2. Some other thinke therefore that Eleazar onely put on Aarons cloathes there the other ceremonies were performed afterward when they were come downe from the mount but Eleazar for the comfort of his father was there bid to put on his cloathes that hee might see his sonne consecrated in his stead before he died But this is not like for the ceremonies could not be kept according to the law of the consecration seeing the high Priest was first to he washed at the doore of the Tabernacle before hee put on the holie garments he was not by the usuall order to put on the Priests apparell first and then to bee washed Againe seeing Aaron by stripping off his cloathes was together with them deprived of his Priesthood Eleazar together with the cloathes received the full right and authoritie of the Priesthood as Vatablus well expoundeth those words of the Lord to Moses Numb 20.26 Cause Aaron to put off his garments and put them upon Eleazar his sonne that is constitues pontificem Eleazarum thou shalt appoint Eleazar Priest for his father 3. Some further may alleage that seeing Eleazar was consecrated to bee a Priest before there needed now no new consecration but onely the putting on of the priestly garments But this answer doth not fully satisfie though Eleazar were now consecrated with his father and in that respect needed not in all respects to bee consecrated as they which had received no such consecration for there were certaine peculiar things used in the consecration of the high Priest whose head and hands were anointed with the holie oyle Levit. 21.10 and so were not the inferiour Priests 4. Therefore Tostatus opinion upon the former reasons is most probable that Eleazar was made high Priest speciali modo after a speciall manner qu. 15. QUEST XXXVIII What services the high Priest was bound to do in the Sanctuarie Vers. 30. TO minister in the Sanctuarie or holy place 1. The holie place or Sanctuarie is taken divers waies 1. For the whole Tabernacle together with the outward court in which sense it is said that Aaron and his sonnes should beare the iniquitie of the Sanctuarie Numb 8.1 2. For the Tabernacle it selfe without the outwart court as Exod. 28.35 His sound shall be heard when he goeth into the holy place that is when he went into the Tabernacle 3. It is sometime taken for the outward court chap. 28.43 when they come to the Altar to minister in the holie place here it is taken for the Tabernacle 2. Aaron had foure services to doe in the Tabernacle 1. To set the bread in order upon the table Levit. 24.6 2. To dresse the lampes morning and evening Levit. 24.3 3. To burne incense upon the golden Altar chap. 30.7 4. To goe into the most holie place once in the yeere to make reconciliation Levit. 16. But the three first services were common unto the inferiour Priests the last was peculiar to the high Priest Tostat. qu. 16. 5. Augustine is here deceived with whom Borrhaius accordeth that the most holy place is here meant into the which the high Priest entred only once in the yeere for the high Priest did not then put on his glorious apparell as he did here at his consecration when he went into the most holie place but the common linen garments Levit. 16.4 QUEST XXXIX Of other rites belonging to the ramme of consecration Vers. 31. ANd seeth his flesh in the holy place Now follow other rites and ceremonies belonging to the ramme of consecration 1. The flesh thereof that is the third part remaining beside that which was offered upon the Altar and that which was due for this time unto Moses Osiand was to be boyled not upon the Altar nor yet in any prophane place but in the outward court here called the holy place 2. They must eat them at the doore of the Tabernacle after they had boyled them in some place of the court further off then they shall come neerer to the Tabernacle and there eat them Tostat. qu. 16. 3. A stranger shall not eat thereof not only they which were strangers from Israel but even the Israelites themselves not of the tribe of Levâ— yea the Levites not of the familie of Aaron could not eat hereof Tostat. Borrhaius Osiander though Simlerus thinketh otherwise understanding by strangers such as were polluted and uncleane because the lay people might eat of their peace offerings But though the people might eat of their ordinarie peace offerings yet here because the Priests were the offerers they only must eat thereof yea here is no exception of their wives or children Lippom. 4. The flesh and bread must be eaten the same day if any remained till the morning it should be burnt with fire this is required lest by reserving any part thereof either they might grow into contempt of the holy things making no difference between them and their ordinarie food which they might reserve at their pleasure or lest that which remained might be abused to superstition Simler And whereas in ordinarie peace offerings they might eat of it the next day but not upon the third day Levit. 7.18 but no part of this must be eaten the second day this was to shew that this ramme of consecration was a more holy thing than their ordinarie peace offerings Tostat. quaest 16. QUEST XL. Whether all these rites were of the necessitie of the
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
day their creation was in working till the fifth day for this were to confound the workes of the creation which Moses precisely referreth to their severall dayes workes Mercer QVEST. XXV Whether all kind of creeping things were made in the beginning Vers. 25. EVery creeping thing If every kind of worme and creeping thing were created in the beginning then we refuse Augustines conceit that such creatures as are generated of dead bodies were not then made lib. 3. de Genes c. 14. For like as other perfect beasts were at the first formed out of the earth yet afterward left to their usuall generation so these creeping wormes flyes and such like might then have their creation as the rest though now ingendred by corruption of other matter Likewise wee reject Pererius conceit that thinketh those creatures which doe spring of corruption and are noysome and offensive to man not to have had their beginning then for by this reason neither should the serpent have beene created these creatures though hurtfull now to mans nature if man had not fallen should not have beene so We therefore rather allow Basils opinion that even these small beasts which doe spring from corruption now were produced in the first creation hom 7. in Genes and this is more agreeable to the text which mentioneth every creeping thing then to have beene made yet wee doe not thinke that there may not bee or is not in the world any other forme or fashion of flye or worme than was in the first creation but that the generall kind was then formed of such severall creeping things and a generall power and ability given to produce them out of such corruptible matter as is fit for their generation QVEST. XXVI Whether creatures of a mixed kind were made in the beginning ANother question also here ariseth concerning those kinds of beasts which are brought forth by a mixt generation as the mule by the mixture of the Asse and the Mare the Leopard of the Libbard and Lionesse the Lynx of the wolfe and hind whether these mixed kindes were created in the beginning Some doe thinke that they were but I hold rather the contrary with Rupertus lib. 1. de Trinitat c. 57. and for these reasons 1. because these are no new kinds but the first kinds made in the creation mixed and conjoyned together that we need not fetch their originall from the creation 2. Because wee finde it directly expressed in Scripture that Anah the sonne of Sibeon first found out mules in the wildernesse as he fed his fathers asses Gen. â—6 24 he was the first that found out the generation of mules by the unnaturall coupling of asses and mares 3. The Lord directly forbiddeth to plow with an oxe and an asse Deut. 22.10 much more unlawfull was it to couple divers kinds for generation than to yoke divers kinds together for tillage 4. By the same reason wee might fetch the patterne of other monstrous births from the creation as such whereof Plutarch maketh mention as of one Onoscâ—lis the daughter of one Aristonymus begotten of an asse and Epona begotten of a mare by Fulvius Stellus Plutarch parall 29. But these monstrous generations 〈◊〉 never by Gods creation or ordinance brought into the world but by mans wicked invention QVEST. XXVII How God made man according to his image Vers. 26. LEt us make man in our image according to our likenesse 1. We neither here approve the opinion of Ruperâ—us who by image here understandeth the second person of the Trinity by likenesse or similitude the third person namely the holy spirit lib 2. de Trinitat c. 2. for in that the Lord saith let us make man in ouâ— image the image of the whole Trinity is expressed and not the image of the father onely 2 Neither are the words so to be taken as though man was made according to the similitude of that humane nature which Christ the Sonne of God was to assume whereas the Scripture saith that Christ tooke upon him the likenesse of man Phil. 2.7 and not man his likenesse 3. We also reject the conceit of Eugubinus and Oleaster who thinke that God took upon him an humane shape when he created man and therefore said Let us make him in our image for neither did God the Father ever appeare in any such shape neither could it bee said to bee Gods image being assumed but for a time 4. Neither yet doe we distinguish these words as some of the Fathers Origen Basil Ambrose who referre image to the naturall gifts of reason understanding memory the similitude to the supernaturall gifts of grace as of holinesse righteousnesse for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration Coloss. 3.10 Let us put off the old man c. seeing wee have put on the new which is renewed in knowledge after the image of him that created him Wee conclude therefore that there is no difference in the sense and meaning of these words but that one is the explication of the other QVEST. XXVIII Wherein the image of God consisteth in man ANother great question is here briefly to be discussed wherein this image of God consisteth according to the which man was created 1. Epiphanius judgeth it a matter incomprehensible because he thought that the perfect image of God is here understood without any difference or dissimilitude Epiphan haeres 70. whereas the Scripture saith not that man absolutely was made like unto God 2. Theodoret thought that man onely and not woman was created after the image of God whereas the contrary is evident vers 27. God created man in his image and then it followeth male and female created hee them signifying thereby that both were created according to his image And whereas the Apostle saith 1 Cor. 11.7 Man is the image and glory of God the woman the glory of the man he speaketh onely of the authority and preeminence given unto man wherein the image of God in that behalfe is more expressed in the man but not of the principall part of that image which as the Apostle saith consisteth in righteousnesse and holinesse according to which image the woman was created as well as the man Basil Chrysostome doe understand this image of the dominion which man hath over the other creatures Augustine of the immortality of the soule where in it is like unto God lib. de quantitat anim c. 2. Nyssenus in Hexemeron herein saith this image consisteth because the soule is capable of all goodnesse Damâ—scene because man hath free-will lib. 2. de fide c. 12. The Master of Sentences distinct 16. because man hath reason and understanding and therein excelleth all other creatures Others beside these faculties of the soule wherein the image of God is expressed doe further affirme that the likenesse is in these respects 1. Because that as all things originally are in God so also man doth participate with the nature of all creatures
Arachaum S. H. T. Evaeos Arachaeos Ch. Hiâ—i Archi Sini B. G. heb By these were spread H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this S. caet achar afterward 19. Gerar. Gaza S. Ierar Gaza H. Gerer Azzah cat gnazah 21. The elder brother of Iapheth H. B. G. Ch. the brother of Iapheth the Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.T. hagadhe Iapheth the great for Iapheth was the elder as shall be seene afterward 24 Arphaxad begat Cainan S. the rest have not Cainan Likewise another Cainan is rehearsed by the 70. among the sonnes of Sem v. 23. 27. Iazal H. Aizal S. Vzal Ch. B. G. Vxal. Vzal 3. The explanation of doubtfull questions QVEST. I. Of the number of the heads of the Gentiles Vers. 1. THese are the generations c. The fathers have curiously endevoured to bring the chiefe heads of the fathers of the Gentiles rehearsed in this Chapter to the number of 72. and therefore Augustine following some Greeke translations maketh Elisha to be the 8. sonne of Iapheth and so reckoneth 15. in all to come of Iapheth whereas there are but onely 14. of Chams progeny he counteth only 31. leaving out the Philistims Epiphanius 32. of Sem Augustine reckoneth 27. Epiphanius but 25. accounting Peleg with Heber and Ioktan together with his posterity But the true reckoning is this of Iapheth 14. of Cham beside the Philistims 31. of Sem 26. are rehearsed which makes in all 71. and with their three fathers Iapheth Cham Sem 74. and with the Philistims 75. Iun. the Hebrewes make but 70. in all beside the fathers to answer to the 70. persons that descended into Aegypt of Iacob QVEST. II. Of the names of the Gentiles 1. NEither are all the heads and fathers of the Gentiles here named but those which were the chiefe and most famous and such as were best knowne and nearest situate to the Jewes and therefore least mention is made of Iapheths generation which inhabited further off among the Gentiles Calvin â— Concerning the names which the nations retained of their fathers many are worne out by continuance of time many changed by the Grecians that gave them new names as Iosephus thinketh many altered by warre and conquest Oecolamp yet the names were not so altered but that in the time of the Prophets and long after they were knowne and so in Scripture mentioned by these appellations QVEST. III. Whether these heads made so many distinct nations FUrther 1. Neither is it like that these heads and fathers here rehearsed made so many divers distinct languages and nations for the Cananites that contained eleven sundry people v. 16 17. spake all but one language and the text saith they were divided according to their families v. 5. that is divers families concurred together according to their language to make one nation Iunius 2. Neither is it probable that the whole world was at the first distributed among the three sonnes of Noah by lot as Epiphanim writeth or as Berosus that Noah taking a view of the whole world sayling by Sea did appoint the three parts of the world Europa to Iapheth Affrica to Cham Asia to Sem for in the ages succeeding many countreyes were discovered unknowne before But it is most probable that the coasts and confines of the large and wide countreys were inhabited by these fathers of the world into the which afterward their posterity was spread and dispersed and that Moses especially describeth the habitation and dwelling of those nations which were nearest and best knowne to the Israelites and in processe of time the three parts of the world were for the most part possessed Europa by Iapheths posteritie Africa by Chams Asia by Sems yet so that in all these coasts some of each were intermingled as the Medes in Asia came of Madai of Iapheth the Cananites in Asia of Chus of Cham. Now the reasons why mention is made of these generations may be these 1. to shew the effect of that blessing which the Lord gave to Noah and his sonnes to multiply and increase 2. to demonstrate the judgement of God upon the posterity of Cham and his blessing upon Sem according to Noahs prophesie 3. to acquaint the Israelites with the nations of the Gentiles from whom they were to expect their inheritance 4. to open a way to the understanding of the Scripture wherein the names of these nations doe often occurre QVEST. IIII. The causes why Moses rehearseth the generations of Noahs sonnes Vers. 2. SOnnes of Iapheth Moses beginneth with Iapheth not as some thinke from the younger proceeding to the elder for it is evident chap. 9.24 that Cham was younger than Sem neither for that Iapheth was the eldest doth he name him first for then Sem should be the youngest because he is mentioned last but Moses beginneth where he ended in the former chapter at Iapheth v. 27. that he might determine the story in Sem of whom and his posterity the rest of this booke entreateth and because Iapheths posterity inhabited the countries furthest off he beginneth there first Mercer QVEST. V. What countries Iapheths sonnes inhabited Vers. 2. GOmer Magog Madaâ— Iavan c. Gomer inhabited the North parts in respect of Palestina toward the West Ezek. 38.6 whom Iosephus thinketh to be the Galatians or Gallogrecians called Gomerites the same which Herodotus nameth Cimmerii or Cimbri lib. 4. they inhabited the inward parts of Asia in Phrygia neare to Troas Wherefore Gomer cannot bee assigned to Africa as Ierosolymitan 2. Magog some understand by Magog the Gothes other the Sarmatians Hierosolymit the Germans but they are most like to bee the Scythians Mercer which before were called Magogei and this may bee an evidence thereof because the Scythians wasting Asia called the chiefe City Magog afterward named Hierapolis as witnesseth Pliny lib. 5. c. 23. Iunius 3. Madai this was the father of the Medes who at the first were subject to the Assyrians and Chaldeans 2 King 17.6 but afterward the Medes surprised Babylon Isa 13.17 Behold I will stirre up the Medes against thee 4. Iavan from him came the Grecians as Ioel. 3.6 Iâ—vanim being the plurall of Iavan is translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greekes Hecataeus in Strabo lib. 9. saith that the Jonians came out of Asia into Grecia from whence the Athenians had their beginning which at the first were called Jones and their countrey Jonia Hierosolymitan saith they were the Macedonians which had the principality over Greece 5. Thubal Epiphanius thinketh him to be the father and founder of the Thessalians some of the Hebrewes understand the Italians others take Thubal for the countrey Iberia in Asia neere to Armenia where Ptolomy placeth the towne Thabilaca of those Iberians Iosâ—phus meaneth that they were called Thubalaei Thubalians and not of the Iberians that is the Spanyards in Europe as Pererius citeth him sic Iunius But seeing in Scripture Thubal and Mesech are joyned together which is
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthrâ—pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cereâ—â—â—is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as our blessed Saviour said unto Peter Lovest
darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should exceed the vulgar and common sort 4. Thus as God first
6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth from him to his Church Calvin QUEST XXXVII The mysticall
Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath sinne Vers. 25. And thou shalt burne them in the
Simler Gallas which is a pint and quarter of ale measure for there goe unto a pint of our English measure as much as fourteene eg-shels doe containe QUEST XLVIII Of the spirituall application of the Altar and daily sacrifice THe spirituall signification of these things is this 1. Christ is our Altar whereby wee are sanctified he is ara victima both our Altar and the sacrifice of this Altar the Apostle speaketh Heb. 13.10 We have an Altar whereof they have no authority which serve in the Tabernacle Gallasius 2. By the daily sacrifice of the lambes Christ also is signified who is the Lambe of God that taketh away the sinnes of the world Simler 3. By the bread and wine which was offered Lippoman would have represented the Eucharist which is ministred with bread and wine Rather it signifieth Christum pro nobis oblatum cibum esse potum that Christ offered for us is both our meat and drinke to be received by faith Osiander 4. The offering of the one in the morning the other at evening Cyprian thus applieth Vt hora sacrificii ostenderâ—t vespâ—ram oscasum mundi That the houre of the sacrifice should signifie the evening and Sunne set of the world when Christ should be offered Bernard understandeth two oblations of Christ one when he was offered and presented by his parents in the Temple the other when he was offered upon the crosse at the first oblation he was received inter brachia Simeonis between the armes of Simeon in the second inter brachia crucis betweene the armes of the crosse Lippoman thus Agâ—us vesperâ—inus Deminum morieâ—tem praefigurat c. The evening lambe did prefigure Christ dying the morning lambe Christ rising againe from the dead But rather hereby is signified that Christ from the morning to the even from the beginning of the world unto the end is the Saviour of all them that trust in him he is the Lambe which was slaine from the beginning of the world Osiander And by this daily offering and that twice done is shewed that wee have daily need of reconciliation that Christs bloud should continually be applied unto us by faith Simler And by this daily sacrifice twice offered the Israelites were admonished ut à principio ad finem dâ—â—i ad Dei misericordiam confugerent that from the beginning to the end of the day they should flee unto Gods mercie And that this continuall sacrifice was an evident figure of Christ is evident because it is prophesied to cease at the comming of the Messiah Dan. 9.27 for the shadow must give place to the body Calvin QUEST XLIX How the Lord appointed with the children of Israel Vers. 43. THere I will appoint or meet with the children of Israel c. 1. Here the reason is given from the notation of the word why it was called before ohel maghed the Tabernacle of appointment or meeting because the Lord would meet with them there it is derived rather of iâ—ghad which signifieth to meet or appoint a time than of ghadah to testifie Calvine 2. Here the Lord will appoint with Israel not by speaking himselfe unto them for after the Lord had spoken unto them out of mount Sinai when he delivered the Law and the people were afraid of Gods voice and desired that Moses might speake unto them the Lord after that did not speake himselfe but declared his will by Moses Tostat. qu. 21. 3. Where it is said in the former verse where I will make appointment with you to speake unto thee there Caietanes note is somewhat curious that God in respect of the Levites promittit se duntaâ—aâ— paratum promiseth onely to be readie but with Moses hee promiseth to speake for by with you the Lord meaneth the Israelites with whom hee will speake by Moses as it followeth vers 43. QUEST L. What the Lord promiseth to sanctifie Vers. 43. IT shall be sanctified by my glorie 1. Iunius referreth this to the Israelites that everie one of them should be sanctified by the Lord. But that were too generall it is evident by the next verse where the Lord speaketh of sanctifying the Tabernacle the Altar and the Priests that he meaneth a speciall sanctification and consecration to holy uses 2. The most do supplie place and understand it of the Tabernacle but that is expressed afterward I will sanctifie the Tabernacle 3. Therefore the speech is more generall that he will sanctifie by his presence and what things hee will sanctifie is expressed in the next verse in particular the Tabernacle the Altar Aaron and his sonnes QUEST LI. What is meant here by Gods glorie BY my glorie 1. Some interpret it To my glorie because that was the end wherefore the Lord appointed all those things 2. Some doe understand it of Christ who is the glorie of God without whom nothing is sanctified in the Church this glorie Moses desired to see chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire for offering strange fire and thereupon the Lord saith I will be sanctified in them that come neere me and before all the people will I be glorified But this promise of God is not so to be restrained to one or two of Gods glorious workes 5. Therefore by glorie the Lord understandeth gloriosam praesentiam his glorious presence Vatablus as Exodus 40.34 Then the cloud covered the Tabernacle c. and the glorie of the Lord filled the Tabernacle Oleaster QUEST LII How the Lord is said here to sanctifie Aaron Vers. 44. I Will sanctifie also Aaron c. 1. Lyranus understandeth this of their consecration which although it were described alreadie non adhuc tamen erat in executione posita yet it was not hitherto put in execution but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies for they were not Gods glorie whereby he saith he will sanctifie them 2. Tostatus referreth it to that miraculous approbation of Aaron and his two sonnes Eleazar and Ithamar by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu But as Aaron and his sonnes are promised to be sanctified so the Altar also shall be sanctified but the Altar was not sanctified by that example of judgement 3. Therefore the meaning is this that as God had prescribed the externall rites of their consecration so he promiseth se in his efficacem fore that he will be effectuall in them Simler Divina actio sanctificans aderit c. The divine sanctifying action shall be present Caietane lest they might thinke that their sanctification depended upon the outward ceremonies of their consecration For those externall things were used only ut verae sanctificationis symbola as signes or symbols of the true sanctification QUEST LIII How the Lord is said to dwell
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water and why 58. qu. Wherefore the people were compelled to drinke the
5. the contagion or infecting of others shee gave to her husband 2. v. 7. Their eyes were opened till a man hath sinned his eyes are shut but afterward they see the greatnesse of it as David did acknowledge his sinne of adulterie after he had committed it 3. v. 10 Because I was naked I hid my selfe c. He was more ashamed of his nakednesse than of his sinne so many doe feare rather to offend because of publike shame than for any conscience of sinne â—as Caine rather grieved because he was made a vagabond than for that he had killed his brother 4. v. 12. Adam putteth off the fault to his wife she to the serpent so it is naturall to us to excuse our sinnes and to seeke to colour them and lay them upon others 5. v. 21. In that God made them coats of skinnes not of silke or any such costly or curious stuffe it sheweth that sober and plaine apparell best becommeth Adams sonnes CHAP. IIII. The methode or parts of the Chapter IT consisteth of two parts 1. of the historie of Caine and Habel 2. the genealogie the first to the 17. verse the second from thence to the end In the historie there is set forth 1. Their life both their birth and beginning v. 1. Their vocation and calling v. 2. Their divers manner of worship v. 3 4. Their divers successe Abel is accepted 4. Caine is rejected and reproved v. 6 7. 2. The sinne of Caine is killing his brother 1. the manner of the fact under pretence of friendship v. 8.2 The examination and conviction of Caine. 9.10 3. His punishment v. 11.12 4. The mitigation thereof containing the privilege or exemption of Caine from beeing murthered of others v. 14.15 The genealogie is either of the Cursed or of the righteous seed In the first are set forth their names and persons v. 18 19. Their gests or acts which are either civill or morall their civill as building of cities v. 17. The inventing of cents v. 20. Of instruments of musicke v. 21. Of carving in iron and brasse v. 22. Their morall acts namely the sinne of the flesh in Lamech in taking two wives v. 19. Of murther and revenge v. 23. The generation of the righteous sheweth the birth of Seth v. 25 Their conversation in invocating the name of God v. 26. The difference of translations vers 7. IF thou hast offered aright and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divided aright hast thou not sinned S. if thou doest well thou shalt receive H.B. thou shalt be accepted G. there shall be forgivenesse or it shall be forgiven thee T.H. hebr nassah which signifieth both to receive and forgive thou hast sinned be quiet S. thy sinne lieth at the doore T.H.B.G.P. heb thy sinne is reserved against the day of judgement in the which revenge shall be taken of thee if thou art not converted Ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his turning shall be toward thee S. his desire shall be toward thee T.B.G.H. if thou turne it shall be forgiven thee heâ— shuch signifieth both a conversion and turning and a desire v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sighing and trembling S. a fugitive or vagabond or unstable and runnagate T.H.B.G. Ch. P. nadh wandering or lamenting v. 13. my sinne is greater than can be forgiven S.H. Ch. B. my punishment than I can beare quam vt sustinere possim T.G.P. hebr nassah to beare to forgive v. 15. Shall be punished or avenged 7. fold S.H.T.B.G.P. heb for seven generations G. Ch. v. 16. He dwelt in the land of Naid or Nod. S.T.B.G. Ch. P profugus a wanderer H. v. 18. To Henoch was borne Gaidad Mathusala S. Irad Mathusael all the rest v. 21. This was he that shewed the Psalterie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. the father of them that sing to the harpe H. Ch. thâ—â— handle or play vpon the harpe T.B.G.P. heb taphash to handle v. 23. I have slaine a man to my wound S.H. or to the wounding of my selfe B. I would slaie a man proper vulnus because of my wound T. in my wound and hurt G P. I have not slaine a man that for him I should beare my sinne nor a young man that for him my seede should be consumed Ch. v. 26. This man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trusted to call T. began to call H. then begun men to call upon the name of God Ch. B.G. captum est profanari began to be profaned T.P. challal signifieth both to begin profane But Iuniuâ— hath in his last edition ameÌ„ded that reading translating with the rest then began the name of God to be called upon The Theologicall explication QVEST. I. At what time Cain and Abel were borne Vers. 1. WHereas Heva saith I have obtained a man by the Lord per Deum 1. We refuse Rupertus conceit that thinketh this to be an oath it only signifieth that she had received a son by the Lords gift or coram Dâ—mino before the Lord as the Chalde paraphrast 2. Neither is it to be thought that she had other sonnes before Cain because she nameth him a possession because he was the first which she possessed from God 3. we reject that fable which is ascribed to Methodius that Cain was borne 15. yeares after Adam was cast out of Paradise and Abel 15. yeares after that and that an hundred yeare after Cain slew Abel and then Adam and Eve mourned another hundred yeare after for Habel and then Seth was borne 1. For neither is it like that they continued so long without children 2. Or that there was such distance betweene the birth of the children seeing God had made them fruitfull and said unto them increase and multiply 3. And it seemeth that Seth was presently supplyed in the place of Habel because the woman said God hath given her another seed for Habel 4. And the text is plaine that Adam at an 130. not 230. yeares begat Seth. 5. But that these sonnes of Adam were borne in Paradise as R. Sel. and other Hebrewes thinke it is but a dreame for Adam in the state of innocency should not have gotten so ungracious a sonne as Cain was and whether Cain and Abel were both borne together as Calvin thinketh it is uncertaine it is more like that they were borne at two sundry births Mercer QVEST. II. Wherein Abels sacrifice excelled Cains Vers. 4. 1. THough no mention be made of Adams sacrificing because no such notable accident fell out therein as in the sacrifice of his sonnes yet it is not to be doubted but that he used to sacrifice and that of him his sonnes learned to doe the like 2. Abels sacrifice was preferred before Cains in three respects 1. it was more plentifull as the Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater sacrifice Cain brought sparingly ex fructu of the fruit not fruits of the earth Abel brought plentifully 2. Abel brought of the fat and the best 3. hee offered in
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
by this account taking one cubit which containeth a foot and halfe for six it should be 27. foot high and 45. foot long which were no fit proportion for an Altar to sacrifice upon and further the Arke would now bee as much too great and too huge for any use being by this computation 22800. cubits in length that is 900. yards which almost maketh a mile and in height an 180. cubits that is 90. yards 2. Augustine alloweth for every one of the three lofts the same proportion for each 300. cubits in length 50. in breadth 30. in height so that the length of the whole should be 900. cubits the breadth an 150. the height 90. but this agreeth not with the text that saith the length of the Arke not of the lofts or divisions shall be 300. cubits the breadth 50. c. 3. Some to helpe the matter understand the cubit of the Sanctuary which was much greater than the common and ordinary cubit 1. Some thinke that the measure and weight of the Sanctuary was no bigger than the ordinary but more certaine and so as it were the standerd to forme other vulgar measures by sic Perer. but this shall afterward appeare to be otherwise 2. Some would have the cubit of the Sanctuarie to be a cubit and an hand breadth Ezek. 40.5 but that rather is understood to be regius non sacer cubitus the Kings cubit not the Temple cubit By this reckoning the Arke shall be in length 350. in breadth 58. in height 35. cubits or there about 3. Some other thinke the Temple cubit was a foot larger than the common and somewhat more and so the Arke should containe in length 525. common cubits and 87. in breadth and 52. with an halfe in height but of this opinion there is no good ground 4. But it is more like that the cubit of the Sanctuary was twice so much as the common and usuall cubit as may appeare by these reasons 1. Because the weight of the Sanctuary was double to the usuall as the sickle of the Sanctuary weighed 20. gerah Exod. 30.13 Whereas the common sickle was esteemed at the one halfe 2. Where the Temple of Solomon was but 60. cubits in length and 20. in breadth this had beene too small a proportion for such a goodly place if it had beene but 30. yards long and 10. yards broad for two common cubits make but a yard therefore a cubit of the Sanctuary could be no lesse than so many yards and so by this estimate the Arke should be 600. common cubits that is 300. yards in length 50. yards broad and thirty high 4. Some doe understand the ordinary cubit which is the measure from the elbow to the top of the middle finger but doe thinke it to have beene much bigger than it is now because their stature of body before the floud was much greater Mercerus But it should seeme that Moses taketh the cubit for the measure of ordinary men not of Giants as Deut. 3.11 The bed of Og is said to be nine cubits in length c. after the cubit of a man that is not after Ogges arme but the measure of ordinary men 5. But we need not use any of these helps though the third and fourth are not much to be misliked any man that will may so account for the proportion of the Arke for if we take the cubit here after the common estimation the Arke will be found to be of sufficient capacity three hundred common cubits make an 150. yards which containe 400. and 50. foot almost two furlong in length which make the eight part of a mile and multiplying the length by the breadth 50. times 300. make 15000. cubits which being increased by the height of 30. cubits there will arise in the whole capacity of the Arke thirty times 15000. cubits Beside if the Arke be divided into cels and cabbins or nests as the word chinnim signifieth v. 14. there will be in one of the chambers or divisions foure hundred mansions whereof every one shall be six cubits in breadth and as much in length and the height eight or nine cubits for every six cubits in length of the Arke carrying fifty in breadth will make 8. cabbins and two cubits to spare And in the length of 300. cubits we finde fifty times six so shall we have fifty times 8. cubits which maketh foure hundred which mansions will be sufficient for the divers kinds of beasts and cattell and many will remaine over for other necessary uses as for passage from place to place and such like QVEST. XV. Of the time how long the Arke was in making 1. THe received opinion is that the Arke was in preparing an hundred yeares because Noah is said to have beene five hundred yeare old Gen. 5.32 before he was commanded to make the Arke and the floud came when he was six hundred yeare old Gen. 7.6 Thus thinketh Origen lib. 4. contr Celsum Augustine lib. 15. de Civitat Dei c. ult Gregor hom 15. in Ezech. with others Mercer 1. But the truer opinion is that it was an hundred and twenty yeares in making Mercer both for that this time is set for the repentance of the old world Gen. 6.3 to the which they were invited by the preaching of Noah as also because of S. Peters words which in time past were disobedient when once the long suffering of God aboad in the dayes of Noah while the Arke was in preparing 1. Pet. 3.20 This time of Gods long suffering was 120. yeares and all that while the Apostle saith the Arke was in preparing 2. It will be objected that when Noah was commanded to make the Arke he had sonnes borne unto him for the Lord saith unto him Thou shalt goe into the Arke thou and thy sonnes c. But Noah had no sonnes till he was 500. yeare old Answ. There is mention made not onely of Noahs sonnes but of his sonnes wives now wives it is like they had not before they were forty or fifty yeares of age seeing Sem lived six hundred yeares so that by this account the Arke should not bee above 50. yeares in making their father being five hundred yeares old before any of his sonnes were borne We say then that either these words were not spoken to Noah concerning his entrance and his sonnes and their wives into the Arke tâ—ll it was finished or that the Lord provideth for his sonnes that should be borne or that Noah was some long time in preparing timber and stuffe before he began to build the Arke Berosus conjecture is that 42. yeaâ—es were spent in that provision and the residue of the 120. yeares in the building But this is an uncertaine conjecture like enough it is that the providing of the matter would aske a long time 4. And whereas Noah is said to be five hundred yeare old cap. 5. that is there expressed for continuing of the Genealogie And the story following in the
a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they sprouted
the rest of his sonnes being yet unborne Ramban 3. Neither is this an imprecation but a prediction of that which was to come Theodoret Calvin 4. Canaan is accursed not Cham not for that Canaan first saw his fathers wickednesse Theodoret or because of Gods favour towards Cham in preserving him in the Arke as some Jewes thinke nor yet lest that if Cham had beene named his whole posterity should have beene under this curse whereas Canaan only standeth under it Perer. for the whole lineage of Cham stood accursed But Chams sonne is noted not the father both to shew the greatnesse of his sinne whereby the punishment was derived also to his posterity Calvin And to declare that Canaan following his fathers ungodly steps who was partaker with him deriding Noah Mercer was also worthy of the same malediction Ambrose ibid. As also Canaan is singled out from the rest of Chams sons by the spirit of prophesie whereby Noah foresaw the wickednes of that nation and now the time was come when the event was to answer the prophecy in expelling the Canâ—nites and making them servants to Sems posterity Calvin As also hereby we are given to understand as Gregory well noteth in that Cham sinning Canaan is cursed quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur that wicked mens sinnes goe a while unpunâ—shed but they are afterwards met withall QVEST. XX. How Canaan became a servant to his brethren SErvant of servants 1. That his condition should be most slavish and servile more vile than the lowest degree of servants which should be so much the more grievous because he is subjected to his brethren whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne that their brother should be their Lord Muscul. 2. We see that as in Adam sinne brought forth death so in Caine it is the beginning of slavish servitude ecce fratrem eodem natum patre peccatum fecit servâ—m behold sinne maketh the brother borne of the same parent a servant Chrysost. A profitable service and subjection should otherwise have beene in the world as when men for order sake and their better preservation obey their mercifull and prudent rulers that governe them as fathers But the slavish life and service had the beginning in cursed Canaan such as their state is that are taken captives in battell who being saved alive servi fiebant a servando appellati became servants being so called because they were saved Augustine 3. Though this curse did not presently take place for the Cananites did hold the Israelites a while in subjection yet at the length Gods judgements which hee in his wisdome and secret counsell for reasons best knowne to himselfe suspendeth were executed to the full upon Canaans seed Calvin QVEST. XXI How children are punished for their parents sinnes BUt here a great question will be moved that seeing Canaan was accursed for his fathers sinne how it standeth with Gods justice to punish the children for the fathers transgression for the better resolving of this doubt these severall considerations are duly to be weighed 1. The judgements of God are of two sorts they are either executed in this life or in the next in this many times they which sinne escape unpunished and they which are innocent are temporally chastised but in the next world every man shall receive according to their workes 2. Gods judgements in this life are either in spirituall or temporall things in spirituall which properly concerne the soule none are punished for another as the Lord saith by his Prophet Ezechiel the sonne shall not beare the iniquity of the father nor the father of the sonne but the soule that sinneth shall dye But in temporall things as the losse of the commodities and pleasures of this world yea of life it selfe one may be punished for another 3. The judgements in temporall things are to be considered either as chasticements and medicines or as punishments in the first sense they may fall upon innocents as Daniel and Ezechiel went into captivity being not guilty of the peoples Idolatry but this was a medicine tending to their spirituall good But as they are punishments they are onely incident to those which have deserved them So then God in his infinite wisdome doth lay temporall chasticements upon some even for others sinnes 1. That thereby we should be admonished both to detest sinne in our selves and to disswade others from it seeing it enwrappeth many in the same judgement 2. God can recompence abundantly the losse of temporall things yea of life it selfe with spirituall and eternall blessings 3. Yet none are so pure and innocent but must confesse that howsoever they are free from some great offences yet for other sinnes they may justly deserve punishment 4. But this course to punish one for another is onely to bee left unto God Man must observe another rule to punish him onely that sinned as it is in the Law the father shall not be put to death for the sonne nor the sonne for the father Deut. 24.16 though in other punishments which tend not to the death or affliction of the body as in depriving of honours liberty goods it standeth with justice even among men to punish the children for the fathers and many for one as is seene in the case of treason yet this privilege in general to punnish one for another is peculiar to God because he is both the Soueraigne Lord over man and all he hath he only knoweth how to make such chasticements medicinall and how otherwise abundantly to recompense those that are afflicted which things are not in mans power who therefore in inflicting of punishment must respect every mans desert 5. Yet for the most part they which are punished for other mens sinnes are guilty of the same themselves and therefore the Lord saith he will visit the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20.5 Where is to be considered 1. That God alwayes thus punisheth not but rather by this threatning terrifieth than verifieth the same by his iudgements Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked as Gregory well saith si nulla puniret quis Deum res humanas curare crederet sin cuncta puniret extremum judicium unde restaret if God should punish no sinnes who could thinke that God had any care of humane matters and if hee punished all no man would looke for the latter judgement 2. Herein the long sufferance of God appeareth that hee deferreth his judgement sometime to the third and fourth generation to see if in the meane time the wicked parents or their children may amend if they doe not then the Lord is said to visit their iniquities that is to remember them at the length which he had a great while left unpunished as the Prophet saith
manners 3. Confut. The Pope Nimrod and Antichrist AS old Babylon was the beginning of the Kingdome of Nimrod vers 10. so Rome the second or new Babylon is the head of the Kingdome of Antichrist the Nimrod of the world that hunteth mens soules as the other did tyrannize over their bodies Muscul. 9. Places of Morall observations 1. Moral The wicked mixed among the righteous Vers. 1. WHere the sonnes of Noah are reckoned together Cham is set in the middest betweene Sem and Iapheth wherein is shadowed forth the state and condition of the Church that Chamites hypocrites and ungodly persons in the visible face of the Church are mingled among the midst of the faithfull Muscul. 2. Moral The prosperity of the wicked continueth not long WHereas Nimrod of Chus of Cham beganne first to be Lord over his brethren and Canaan with his sons inhabited the best parts of the world it will be demanded how that curse upon Canaan tooke place that he should be a servant to his brethren The answer is that the ungodly may flourish for a time we must doe as David did Enter into Gods Sanctuary and consider their end Psal. 37.17 for in the end when the wickednesse of Canaan was ripe they were cast out of that pleasant land and made servants to Israel of Sem. CHAP. XI 1. The Method and contents of the Chapter THis Chapter hath two parts 1. It entreateth of the attempt of the carnall and worldly sort in building the tower of Babel where is expressed first their attempt with the circumstances 1. Who they were vers 1. 2. Where vers 2. 3. Of what matter vers 3. what they went about to build a tower 4. Wherefore to get them a name vers 4. Secondly the disappointing of this their purpose by the Lord his consultation vers 6 7. the execution 8 9. 2. The second part containeth a genealogie of the faithfull first of Abrahams progenitors from vers 10. to 27. described every one 1. by their names 2. their age both before they begat children and afterward 3. their issue first of the righteous then of other sonnes and daughters secondly of Abraham his birth with his children vers 27. his marriage vers 29. his travell departing with his father out of Chaldea 2. The divers readings v. 2. It came to passe S. Ch. it fell out Tr. and as c. G. when they went B. it was as they went A. heb as they went in the beginning Ch. as they went from the East cat v. 4. Before we be dispersed S.H. lest we be dispersed cater pen. lest c. v. 5. The Lord appeared to be revenged over the worke of the City Ch. the Lord came downe to see c. caet Which the sonnes of Adam had made H. sonnes of men cater 7. That they heare not S.H. Ch. understand not one anothers speech cat shamang to heare understand 9. The name was called confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Babel cat ballall to confound 12. Arphacsad lived an hundred five and thirty S. five and thirty caet and begat Cainan S. the rest have not Cainan 13. Arphaxad lived 430. yeares S. 303. yeares Hier. 403. yeares câ—t And Cainan lived an 130. yeares and begat Sela and Cainan lived after he begat Sela 330. yeares and begat sonnes and daughters all this is added by the Septuag which is not in the Hebrew 14. Sela lived an 130. S. 30. yeares caet 15. And he lived 330. yeares caeter 16. For 34. the S. read an 134. vers 17. for 430. they read 370. vers 18. for 30. yeares the S. have an 130. vers 20. for 32. yeares they read an 132. vers 22. for 30. yeares the S. read an 130. vers 2 4. for 29. yeares an 170. yeares vers 25. for an 119. S. read an 125. 28. ante before H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of Thare S.T.B. Thare yoâ— living Ch. before the face heb P. that is in the presence 30. Sara S. Sarai caeter sic etiam hebr 31. Out of the region of the Chaldeans S. from Vr of the Chaldeans caet and they came to Araâ— H. Ch. Haran B.G. Charran S.T.P. so it is read Act. 7 heb Charan 3. The Explanation of doubts QVEST. I. Who and from whence and for what they came that built Babel Vers. 1. All of one speech vers 2. went from the East 1. By this it is evident that all the world at the first used but one language which was the Hebrew tongue preserved still in Hebers familie but whether they used the same dialect and stile of speech as Aben Ezra and the same manner of pronouncing as Cajetane thinke is uncertaine 2. These that came into the Plaine were not as Cajetane thinketh some certaine men or as Rasi onely the posterity of Sem whom Ramban confuteth but generally all for the language of the whole world was confounded and changed at the building of the Tower But Abraham could not be of this number as Aben Ezra being yet unborne And whither Noah removed it is uncertaine but it is most sure that he joyned not with the unruly company in their proud enterprises 3. They came from the East that is that part of Armenia where the Arke landed being afraid at the first as Iosephus conjectureth because of the late floud to leave the hilly Countrey But by degrees they descended first dwelling in the hils afterward at the bottome and foot of the hils then they sought into the plaines either to seeke more roome for their multitudes that were increased or of an ambitious minde not contented with their lot or for both 4. They came into the land Sinhar or Singar not in Pontus as the Hierosolim but in Mesopotamia where is the hill Singara which Rupertus will have to signifie excussio dentium the smâ—ting out of the teeth because their language was smitten which is caused by the teeth for so shingar may be derived of Shen a tooth and gaurah to evacuate 5. Neither is it like that they beganne to build Babel as soone as they came into the Plaine or that they were penned up an hundred yeares in the hillie Countrey of Armenia for so long it was from the floud to the confusion of the tongues but after they were descended into this plaine Countrey then when they espied their time they entred into this consultation QVEST. II. Why they built of bricke Vers. 3. COme let us make bricke c. The reason why they resolved to build of bricke was neither for the continuance as Iosephus thinketh for though bricke buildings are very durable as Plinie testifieth there were to be seene at Babylon that had lasted 700. yeares yet edifices of hewen stone are stronger as it is Isay 9.10 The brickes are fallen but we will build with hewen stones 2. Neither did they so as some imagine to provide against the second destruction of the world by fire as Noahs Arke was a refuge
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
they were mine enemies Psal. 139.21 22. 6. Observ. A good Prince preferreth his subjects lives before wealth Vers. 21. GIve me the persons take the goods c. Herein appeareth first the gratitude of the King of Sodome to Abraham that is contented to leave unto him the goods for his great travell Calvin as also this heathen King sheweth one good part of a just Prince that preferreth the life of his subjects before the substance whereas contrariwise a tyrant esteemeth nothing of mens lives in respect of his covetous desire Perer. as Ahab contrived Naboths death to have his Vineyard CHAP. XV. The Method THis Chapter hath two parts containing two ample and large promises made by the Lord unto Abraham the first is as touching his seed vers 1. to vers 8. The second of the inheritance of his seed vers 8. to the end In the first part there is set forth 1. on Gods behalfe the promise 2. On Abrahams behalfe beleefe vers 6. In the first there is the cause Gods goodnesse towards Abraham vers 1. Then the promise of his seed both to bee of his body which is amplified by the contrary that not Eleazar but one of his owne bowels should bee his heire vers 2 3 4. then the number thereof to be as the starres in multitude In the second part 1. there is the promise in generall for the inheriting of the land vers 7. in particular after what time namely 400. yeares captivity 13. to 17. what Countrey vers 18. to 21. 2. The ratifying of the promise by certaine symbols where we have the prescription of the signes and ceremonies to be used vers 9. the preparing of them by Abraham vers 10 11 12. the application or confirmation it selfe vers 17. God causeth a smoking furnace to passe betweene the peeces c. 2. The divers readings v. 1. In prophesie C. in vision caet I will protect thee H.S. my word is the strength C. I am thy buckler caet v. 2. The sonne of the Steward of my house H. the sonne of the Steward which is in my house C.P. the sonne of Messech borne in my house S. the Steward of mine house G. the childe of the Stewardship of my house B. he to whom I shall leave my house T. meshek a Steward or one that is left and so v. 3. he calleth him the sonne of his house that is borne in his house v. 6. beleeved in the word of the Lord. C. beleeved in the Lord caet v. 7. out of the region of the Chaldees S. from Vr of the Chaldees caet Vrh. signifieth a valley v. 8. O Lord God H.C.P.G.B. O Lord God governour S. Lord Iehovah T. heb Adonai Iehova v. 9. Take unto me H.S. take me G. take B.P. take and offer C.T. heb Lathak take three heiferâ— C. of threâ—â— yeare old caet a dove H.S. a young pigeon B.G. sonne of a pigeon C. the chickin of a pigeon T. gozal a pigeon v. 11. he sate with them S. he drave them away caet nashab to blow away v. 12. an ecstasis or trance S. a heavy sleepe fell upon Abraham caet v. 17. a flame was made S. a darke mist. H.C. twilight B. darke night T. there was darkenesse gâ—atah darknesse night v. 20 giants C.B. Rephanu caeter 3. The Explanation of doubts QVEST. I. How God appeared in vision Vers. 1. THe word of the Lord came to Abraham in a vision c. 1. This vision was neither in the night as the Sept. in some translations read for Abrahams faith is here approved v. 6. but men being asleepe cannot shew their faith Cajetan 2. neither was it by secret inspiration as the interlineary glosse for here divers speeches passe betweene God and Abraham 3. Neither was this vision by an Angell as Oleaster Tostatus for he is called Jehova which name is not given to Angels 4. But this vision was in the day as the Lord used to speake to the Prophets Ramban Chald. and the Lord did produce his conference untill the evening vers 17. when the starres appeared Iun. And God for the better strengthening of Abrahams faith did to his word adjoyne some visible signe of his glory Oecolam 5. And this is the fourth time that God had appeared to Abraham twice in the 12. chapter v. 1.7 againe c. 13 14. and now in this place QVEST. II. How God is said to be Abrahams reward I Am thy buckler c. 1. Two things doe cause feare when either wee are afraid of some evill to happen to vs or that some good which wee desire should bee with-holden from us God biddeth Abraham to feare none of these for hee was both his buckler to keepe him from evill and his great reward to give him all good things Per. 2. Some thinke that Abraham feared lest he had committed some sinne in shedding of bloud in the late battell some lest the enemies might gather their strength againe and come upon him afresh some lest the Cananites might envy him because of his strength some lest this victorie might stand for his reward which God promised But it appeareth that none of these things were the cause of Abrahams feare but he was solicitous and carefull for his succession and might somewhat waver concerning the promise made to his seed because hee had yet no childe Mercer 3. Where he saith I am thy reward it is not to be understood causally and to be referred onely to those temporall rewards which are promised afterward as Cajetane and Mercerus consenting to the hebrewes but substantially of the reward also of everlasting felicitie which was laid up for Abraham with God Iun. 4. So that here God promiseth the two greatest blessings that can bee one in this life of perseverance in that God saith he will be his buckler to protect and preserve him to the end and of eternall felicity in saying I am thine exceeding great reward Perer. QVEST. III. Abraham neither was doubtfull or forgetfull of Gods promise Vers. 2. ABraham said 1 Cajetane well noteth that in other visions Abraham was onely an hearer God the speaker but here Abraham maketh answere to God whereby it appeareth that Abraham did grow in confidence and familiaritie with God 2. Neither doth Abraham complaine that he went childlesse as though he had set light by the Lords liberal offer that he would be his reward but because the spirituall blessing depended of his seed he craveth this as the meanes whereby Gods promise toward him concerning the great reward should be effected Calvin 2. Neither did Abraham doubt or was forgetfull of Gods promise that he would give him seed and unto his seed that land Gen. 13.15 But as yet it was not expressed unto him whether his seed should come out of his owne bowels as here the Lord first promiseth or it might bee a seed or sonne adopted as here hee supposeth that this Eleazer should be his heire sic Eucher Rupert 4. Or that
deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed laughed
patterne of these worthy examples we doubt not but that our Christian Soveraigne is resolved to take away all mixture of religion not to admit any toleration of contrary worship but with Iosias to expell all Idolatrous Chemarims and Masse-Priests with Asa to put all such from places of government and with Zerubbabel to reject their service and imployment either in Church or common wealth And we assuredly trust that the presence of Gods Arke among us shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Countrey of Britaine CHAP. XVIII 1. The Method THis Chapter hath two parts 〈◊〉 The entertainment of the Angells in Abrahams tent and such things as there were done to vers 17. ◠The purpose of God concerning the destruction of Sodome with Abrahams deprecation for the same to the end of the Chapter In the first part 1. There is the apparition of the Angels both in what place and at what time vers 1. and in what manner vers 2. 2. Their entertainment offered by Abraham vers 3 4. accepted by the Angels vers 5. performed by Abraham ver 6 7 8. 3. The promise is renewed concerning Abraham and Saraes sonne vers 10. and Sara for her infirmity reproved both for her laughter 12 13 14. and for her deniall vers 15. In the second part 1. The Lord sheweth a reason why he will impart his counsell to Abraham concerning the overthrow of Sodome vers 18 19. 2. The Lord propoundeth his resolution with the cause thereof vers 20 21. 3. Abraham intreateth where first is set downe the ground of his prayers the justice of God 23 25. then his particular request six times repeated from fifty persons to bee found in Sodome to ten The divers readings v. 1. At the Oake of Mamre S. Plaine or valley of Mamre caet colon signifieth both a Plaine and an Oake it is most like it was a Plaine set with Oakes v. 2. He worshipped in or upon the ground S.C.H. bowed himselfe toward the ground T.P.B.G. shachah to bow so is it taken Isa. 15.23 bow downe that we may goe over v. 4. Let your feet be washed H. let them wash your feet S. wash your feet caet sic etiam hebr v. 5. You shall cat S. comfort or strengthen your heart caet v. 8. He ministred unto them C. stood by them caet v. 10. I will come to thee according to this time at the very houre S. in this time vita comite life being present H. or wherein ye shall be alive C. according to the time of life B.G.P. heb when this time shall flourish or revive againe T. v. 12. It was not so with me till now S. shall I have youth C. shall I have lust caet heb gnadan to take pleasure v. 15. Sarah deniall caet she lying denied T. cacash signifieth both v. 21. I will appeare and judge C. I will goe downe and see I will make an end of them if they repent not if they repent I will not revenge them Ch. the others have not these words v. 22. Abraham stood in prayer before God Ch. stood yet before God caet v. 28. Wilt thou destroy for forty five the whole City S. caet for five The Explanation of doubts QVEST. I. Of the vision and apparition made to Abraham in Mamre Vers. 1. AGaine the Lord appeared c. 1. This was the sixth apparition of God to Abraham taking those two in the fifteenth Chapter for one which herein is preferred before the rest because this apparition is made in an humane shape which is not expressed in the rest and this is the third vision of this kinde as Cajetane noteth when the Lord shewed himselfe in some visible forme 1. to Adam in Paradise 2. to Agar in the wildernesse Gen. 16.13 3. to Abraham in this place 2. This apparition was not long after the other in the former Chapter for in both after a yeare a sonne is promised to Abraham Rupertus and the promise is renewed for Sarahs cause Calvin 3. It was now in the heat of the day that is noone-tide Septuag the usuall time of rest and repast Iun. when Abraham sate at his doore to take shade and to espie what travellers passed by to give them entertainment Muscul. QVEST. II. Who the three Angels were that appeared to Abraham Vers. 2. THree men stood by him 1. They were not three men but so appeared Iun. They stood not hard by him for he needed not then have gone to meet them but they stood before him or over against him for so the word gnal signifieth Muscul. 2. Abraham at the first did not know them to be Angels for he received them unawares Heb. 13.1 yet there appeared some extraordinary excellencie in them in that Abraham useth them so reverently for otherwise to every common passenger hee would not have given such reverence Calvin 3. Neither can it bee certainly affirmed that these three men were the three Angels Michael Gabriel Raphael as some of the Hebrewes the first the messenger to Abraham the other appointed for the destruction of Sodome and Raphael for Lots deliverance for both the Angels that went toward Sodome were in equall commission to destroy the City chap. 19.13 The Lord hath sent us to destroy it and to deliver Lot vers 16. they caught Lot and his wife by the hand c. Abraham doth reverence to one above the rest calling him Lord v. 3. who also is called Jehovah v. 17. their opinion may safely bee received that thinke this eminent person with whom Abraham talked to be Christ. But it is a collection without ground by the apparition of these three Angels to conclude the Trinitie as Pererius seemeth to insinuate Calvin QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chiefe Vers. 3. LOrd if I have found favour c. Abraham seeth three men but speaketh as to one 1. whereby neither a three fold knowledge of God is shadowed forth of his nature by his benefits by his judgements as Philo 2. nor yet hereby is signified the mysterie of the Trinitie that one God in three persons is to be worshipped as Rupertus 3. Neither did Abraham speake unto every one of them particularly as Ramban 4. But Abraham saluteth the third person as more excellent either for the dignity of his person or for some respect which the other two had unto him Chrysost. but for such services as equally belonged to them all hee speaketh to them all in generall as the washing of their feet 5. as they were three persons so he offreth unto them three services to wash their feet to rest them under the tree to comfort their hearts with bread Perer. QVEST. IV. Of the Hebrew measure called a Seime Vers. 6. THree measures of fine meale c. The word is Seime which is the same in English a seime 1. which neither containeth so much as Epiphanius
mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath two
it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers house
that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint Pauls
kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald. 4.
Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life as
Origen hom 8. Genes The Apostle only saith that he considered that God was able to raise him up even from the dead but that God would doe it so presently he knew not neither had it beene such a triall of his faith to sacrifice his sonne if hee had beene sure that his sonne should in that instant have beene restored againe to life 6. I thinke rather that Abraham being generally by faith assured of Gods power yet was ignorant in this particular what would fall out and therefore spake as a man amazed and astonished and yet ignorantly prophesied Prophetavit quod ignoravit Ambr. Iun. QVEST. XI Of Abrahams constancy and Isaacks obedience Vers. 7. MY Father c. 1. Abrahams setled constancy appeareth that notwithstanding these amiable words of his sonne yet cannot be turned from his purpose nomina vâ—tae solent operarigratiam non ministerium necis words of life as to call father sonne doe insinnuate grace and savour they minister occasion of death 2. Isaacks obedience is commended who willingly submitteth himselfe 1. beeing now 25 yeares old and so strong enough to resist his old and weake father yet he yeeldeth himselfe Calvin 2. He was bound not that his resistance should be feared but least any involuntarie motion by the pangs of death might have beene procured Perer. 3. his willingnesse further appeareth in that Isaack maketh no request for his life nemo rogat nemo se excusat neither he entreateth nor his father excuseth this fact Poets doe fable how Iphigenia Agamemnons daughter was sacrificed to the gods for the safety of the whole armie but here we have a true stistory 4. It is most like that Abraham had before declared Gods commandement unto Isaack to the which hee was obedient Iosephus proceedeth further to shew what the communication was betweene them but whence knoweth he that it is out of doubt that Isaack was made acquainted with Gods counsell wherewith hee rested contented Luther QVEST. XII Why the Lord would not have Isaack offered up in sacrifice though he so commanded for the triall of Abrahams faith Vers. 11. THe Angell of the Lord called to him 1. I will omit here to make any long mention of the fables of the Hebrewes how that Sathan appeared in the shape of an old man to Abraham and againe to Sarah and in the likenesse of a young man to Isaack to draw them from obedience to Gods commandement but he prevailed not Muscul. 2. The heathen also by their poeticall fictions 〈◊〉 obscured the credit and truth of this history for as the Angell of God appeared in this last and extreme point to Abraham so they have also counterfeited the apparition of their gods in extreme perils Calvin 3. Thus it pleased God that although Abrahams faith was tried with this hard Commandement that it should not be performed 1. for his owne glory sake lest that Abrahams God might have beene traduced among the heathen as a lover of humane bloud 2. for Abrahams sakes that the Lord might more amply reward him for his faithfull obedience 3. for our sakes that we might have the example of faithfull Abraham to follow 4. and for the generall instruction of Christians that this might bee a lively figure unto them of the sacrifice of Christ both of Gods love in giving him to dye for the world and his obedience in humbling himselfe to the altar of the crosse And therefore Ambrose fitly applyeth those words of Abraham v. 8. God will provide him a lamb for a burnt offering to the sacrifice of Christ which was that alia hostia quam Deus pararet that other offering which God would provide lib. 1 de Abrah c. 8. QVEST. XIII How the Lord saith I know now that thou fearest c. Vers. 12. NOw I know c. 1. Not that God is ignorant of any thing or can have any experimentall knowledge of any thing which hee knew not before for all things are naked in his sight 2. Neither as Augustine expoundeth is God said to know quia fecit ut sibi Abraham innotesceret because he made Abraham to be knowne to himselfe qu. Genes 58. for then he should have rather said Now thou thy selfe knowest c. 3. Some doe take it for the knowledge of approbation I have knowne thee that is approved this fact of thine as it is said Psal. 1. The Lord knoweth the way of the righteous Hillary 4. Some referre it to Gods eternall knowledge I have knowne from the beginning that thou shouldest doe this thing but I appointed it to be done only now but this had beene no commendation to Abraham for thus God may be said to know every thing whether commendable or otherwise T. hom Angel 5. Wherefore the Lord speaketh here humanitus after the phrase of man and by a metaphor Iun. and in effect it is nothing else but that Abraham had now declared and testified his faith by his fruitfull obedience Calvin as Chrysostome saith Nunc omnibus declarasti quomodo Deâ—m syncere colas thou hast made manifest to all that thou sincerely worshippest God hom 47. in Gen. QVEST. XIV Why this fact of Abraham is rather ascribed to feare than love Vers. 12. THat thou fearest God It is so said rather than that thou lovest God 1. because the love of God must be joyned with a reverent feare of God serve the Lord with feare Psal. 4. and the love of God bringeth forth a filiall and dutifull feare as the child that loveth his father will also feare him 2. the feare of God is generally taken not for the particular act of feare but for the whole worship of God as Psal. 25.14 The secrets of the Lord is revealed to those that feare him and so feare in this sense comprehendeth also love 3. because Abraham had now forgotten his naturall love and affection toward his sonne because he feared God this act is more properly ascribed to his religious feare Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen NOw concerning the excellency of Abrahams fact whereas the heathen objected the like examples among them to obscure this resolution of Abraham as how Codrus of Athens offered himselfe for his people and one Idomeneus King of Creet as he came from the battell of Troy being in a great tempest upon the sea did vow unto Neptune the first thing which came forth to meet him which was his sonne and so he did Marius is mentioned by Cyril against Iulian that sacrificed his sonne so the Scripture recordeth that inhumane facti of the King of Moab that did offer up his sonne in sacrifice 2 King 4. It shall now appeare what great difference there is between these examples and the fact of Abraham both in the difficulty of the object the readinesse of his affection the end also and purpose of the action 1. Abraham offred up his only sonne whom hee dearely loved being the sonne of his old age a vertuous and obedient sonne
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance and
Thus we reade that Iames and Iohn were with their father Zebedeus in a ship mending their nets Matth. 4.25 hee trained them up in the workes of his owne vocation 2. Observ. Service of kinsmen Vers. 15. THough thou be my brother shouldest thou serve me for nought Laban was willing to â—etaine Iacob still because he was a faithfull servant which is a rare thing in kinsmen now adaies who thinke they may by authoritie helpe to consume their masters substance if they bee of kinne unto him while in the meane time they doe but loyter in their businesse Luther But Saint Paul giveth a rule for all servants whether allied to their masters or not that they should be obedient unto them in singlenesse of heart Eph. 6.5 3. Observ. Iacobs continent behaviour Vers. 20. IAcob served seven yeares for Rachel 1. Iacobs singular continencie herein appeareth that notwithstanding Rachel were continually in his fight yet before the time came he governed his affection toward her having the feare of God before his eyes and being exercised in continuall labour with frugall diet which might be a meanes to containe him in his chaste course Perer. An example it may be to fellow-servants to take heâ—d of dalliance and unchaste behaviour 4. Observ. Neglect of wife or husband in scripture is counted hatred Vers. 31. WHen the Lord saw that Leah was hated or despised c. Yet was she not simply hated for Iacob performed unto her matrimoniall duties but lesse respected than Rachel thus the Scripture counteth the neglect of wife or husband hatred It is not then enough not to breake forth into capitall hatred but they must one be heartily affected to another Calvin Husbands love your wives as Christ loved his Church and gave himselfe for it Ephes. 5.25 5. Observ. God crosseth mens preposterous affections Vers. 31. BVt Rachel was barren Thus the Lord useth to chastise and correct the preposterous affections of his servants as Iacobs love with Rachels barrennesse as God did qualifie Ionas joy in delighting too much in the shadow of his gourd by causing it to wither 6. Observ. Wives must seeke to please their husbands Vers. 32. NOw my husband will love me Leah desireth nothing more than to please her husband and to use all meanes to procure his love so should wives seeke to content their husbands and to forbeare all things that might grieve them Calvin Therefore Saint Peter especially commendeth in women a meeke and quiet spirit 1 Pet. 3.4 7. Observ. As Gods blessings are multiplied so our praises of him should increase Vers. 35. NOw will I praise the Lord She had praised the Lord before at the birth of Ruben saying The Lord hath looked upon my tribulation and of Simeon The Lord hath heard that I was hated but now upon the occasion of a new benefit she praiseth him againe which teacheth us that as Gods mercies are multiplied toward us so we should increase and goe forward in giving of thankes as the Prophet saith Sing unto the Lord a new song Isay 42.10 Calvin CHAP. XXX 1. The Argument and Contents FIrst in this chapter Moses sheweth how Iacob was increased with eight children partly by his wives maids partly by his wives by Rachels maid two vers 4. to 8. by Leahs two vers 9. to 14. then by his wives first by Leah three and the occasion expressed shee agreed with Rachel for her sonnes mandrakes vers 14. to 21. then by Rachel one vers 2â— Secondly how Iacob is increased in substance where Iacob entreth into a new covenant with Laban to have all the party-coloured and spotted sheepe for his wages to vers 35. then Iacobs device is expressed how the strongest sheepe became spotted vers 36. lastly the good successe that Iacob had in this deviâ—e vers 43. 2. The divers readings v. 2. give me a sonne S. give me sonnes or children cat v. 3. Balaam my maid H. Ballai S. C. Bilha cat I will be the nurse C. she shall beare upon my knees cat v. 8. God hath heard my prayer I desired that I might have a sonne as my sister hath and it is granted me C. God hath compared me with my sister H. God hath helped me and I am compared with my sister S. with the wrestlings of God have I wrestled with my sister and have prevailed caeter heb phathal to wrestle v. 11. happily H. good lucke G. happinesse commeth C. P. I am happy a company commeth T. G. ghadh signifieth both the latter is the beâ—teâ— as may appeare by the allusion Gen. 49. gad godad Gad an aâ—my or troupe of men c. v. 14. apples of mandragoras S. mandragoras cat flowres of love T. dudaim of dodh beloved Rachel said to Leah her sister S. Rachel said to Leah cat v. 15. Rachel said not so S. Rachel said cat v. 20. my husband will be with mee H. will choose me will dwell with me cater zabal to dwell v. 24. the Lord hath given me another sonne S. will give me G. the Lord give me yet another sonne cat v. 33. When the time of the agreement tempus placiti is come before thee H. because my reward is before thy face S. when thou commest to see my reward T. C. it shall come for my reward before thy face B.G. v. 37. the chesnut tree G. B. of the plane tree cater guarmon signifieth both he pilled white strakes leaving still the greene but the white appeared in the roddes and that which was pilled was of a divers colour S. and pilling the barke the white appeared where the places were spoyled the whole places remained greene still and thus the colour was made divers H. he pilled white strakes in them and made the white appeare in the roddes C.T.B.G. v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams and the white and black were Labans the rest Iacobs the flocks being separated H. he put before the sheep the whitish ram and the parti-coloured among the lambs and he separated his flocks by himselfe and mingled them not with Labans S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe and set the flockes apart and did not mingle them with Labans sheepe C. he turned the face of the flockâ— toward the party-coloured among Labans sheepe so he put his flocks by themselves and put them not with Labans G. he turned the faces of the sheepe which were in the flocke of Laban toward the ring-straked c. T.B. and put them not with Labans B. turned them not toward Labans T. that is he turned Labans sheep toward the parti-coloured that they might also bring forth such but his owne sheepe he turned not toward Labans which were of one colour that they should not conceive lambs of one colour Iun. v. 41. in the first ramming time H. in the time when the ewes conceived S. in the time when the timely ewes
them after him to keepe the way of the Lord for which care the Lord himselfe commendeth him Gen. 18.19 than either Nachor or Esau had and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction propagated to his posterity QUEST XV. In what time Iob lived COncerning the time wherein Iob lived 1. He was neither so ancient as Iacob which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife for Eliphaz the Temanite of Teman of Eliphaz of Esau the third from Esau one of Iobs friends will make him after Iacobs time 2. Neither was Iob in the time of Moses which must be the opinion of Hierome who maketh Eliâ—u to be Balaâ—m 3. Much lesse lived he in the time of the judges as Gregorie thinketh for at such time as Iob lived who is commended for offering sacrifice the sacrificing priesthood was not instituted 4. Wherefore it is probable that Iob lived in the time of the Israelites being in Egypt after the death of Ioseph before the birth of Moses when Sathan compassed the earth and it was a rare thing to finde a righteous man for Moses is held to be the writer of the booke of Iob and as Eliphaz of Teman of Eliphaz of Esau of Isaack of Abraham was the sixt from Abraham so might Iob be in another line QUEST XVI Of Baal-hanan the seventh king of Edom. Vers. 38. BAâ—l-hanan the sonne of Achbor c. In that the city or country of this Baal-hanan is not expressed as of the rest 1. Some thinke it is omitted because he was of the same city of the which was the king next before named 2. Some because he had many adversaries and therefore had no certaine place 3. Some as Ramban that Hanan was his citie and so he is called Baal-hanan that is Lord of Hanan 4. But it may be that he was not so famous as the rest and therefore his citie is not noted Mercer QUEST XVII Of Mehetabel the wife of Hadad Vers. 39. MEhetabel the daughter of Matred the daughter of Mezabâ—h c. 1. Some thinke that Matred was her father Mezabah her mother 2. Some as R. Levi will have her the naturall daughter of Matred and the adopted daughter of Mezabah 3. Some thinke that Mezabah was the name of the place otherwise called Medeba or with Ptolome Medava Iun. but this seemeth to be somewhat coact and strained that she should be called the daughter of such a citie or towne 4. Therefore she is said to be the daughter of Matred her father not mother and daughter that is niece of her grand-father as Aholibamah before is said to be the daughter of Anah and daughter that is niece of Sibeon Mercer 5. Mezabah signifieth golden waters it might be that he was inriched by such waters where gold was gathered Matred also is interpreted one that is diligent or conversant in his worke of the word tared from whence some thinke the name Mithridates to be derived Mehetabel that is doing wel or giving unto God of the same signification with the name Theodosâ—â— Mercer QUEST XVIII Of the Dukes of Edom. Vers. 41. DVke Timna c. Duke Aholibamah 1. As the principality of Edom began with Dukes and rose to Kings so it returneth to Dukes againe who did not one succeed another as the Kings but they were all rulers together in divers places of Edom after the death of Hadad in Moses time 1 Chron. 1.51 2. These are not here the names of women as thinketh Aben Ezra that first the Dukes are named that came of Timna then those which came of Aholibamah neither are they the names of men Iun. but rather of the places called by the names of their first mothers where these Dukes had their seat Mercer Muscul. 4. Places of Doctrine 1. Doct. The prosperity of the wicked of short continuance Vers. 32. THese are the Kings that reigned c. The wicked are soone raised to honour and are quickly cast downe againe as Esaus posterity was speedily advanced to a Kingdome but it continued not long Iacobs seed though a long time kept under in affliction yet at the last obtained a firme and permanent Kingdome such is the condition of the elect though of a long time their happinesse appeareth not yet when it breaketh forth it hath a durable continuance but the prosperity of the wicked soone fadeth away therefore they are said to be set in flippery places and they are as a dreame when one awaketh Psal. 73.18.20 Mercer 2. Doct. Alteration of states in the hand of God FUrther whereas first the Horites dwelt in mount Seir and had divers Dukedomes and Principalities there and after them the Edomites were first Dukes then Kings then Dukes againe wee see that the alteration of states transplanting and changing of Kingdomes is in the Lords hand it is God that maketh low and maketh high Psal. 75.7 Muscul. 5. Places of Confutation 1. Confut. Outward prosperity no sure note of the Church Vers. 32. THese are the Kings that reigned in Edom c. There were divers Kings in Edom before any reigned in Israel yet was not Edom the Church of God but Israel prosperity then and outward glory is no sure note of the true Church as the Papists make it Luther For then Moses would not have chosen to suffer affliction with the people of God and have refused the glory pompe and pleasure of Pharaohs Court Heb. 11.25 2. Confut. Against the Iewes that Magdiel is not Rome Vers. 43. DVke Magdiel the Hebrewes take this for Rome because they thinke that the Romans came of the Idumeans but they have no reason for it spiritually indeed the Romanists and all other enemies to the Church of God may be counted Idumeans But otherwise there was no affinity betweene Rome and Idumea being so farre distant Magdiel was a place in Edom as Timna and Teman and the rest were It signifieth annuntians Deum praising or confessing God in which sense it were happy for Rome now spirituall Babylon if she could truly be called Magdiel 6. Places of morall observation 1. Observ. God blesseth the seed of the righteous for their fathers sakes Vers. 15. THese were the Dukes of the sonnes of Esau c. As Ismael was temporally blessed for Abrahams sake so was Esau for Isaacks sake his posterity was renowned and honourable Thus the Lord often vouchsafeth temporall and outward favours even to the degeneraâ—e seed for their righteous forefathers sake as the Lord would not take away the whole Kingdome from Rehoboam that David still might have a light in Jerusalem 1 King 11.36 2. Observ. The wicked void of naturall affection Vers. 20. THese are the sonnes of Seir the Horite c. Esau was by marriage allied to this Seir for hee married Aholibamah neeâ—e to Sibeon the third sonne of Seir Gen. 36.2.20 yet the children of Esau chased away the Horims and destroyed them and dwelt in their stead
of the time as they imagine as though marriage were a pollution either of time place or person 6. Places of exhortation and morall use 1. Morall To cleanse our selves when we come before God Vers. 14. HE changed his raiment and came to Pharaoh As Ioseph changed his outward raiment and put off his filthy clothes when he came into the Kings presence so ought wee to cleanse our hearts and sanctifie our soules when we appeare before the Lord Muscul. as the Preachet saith Take heed to thy foot when thou entrest into the house of God Eccles. 4.17 2. Morall Not to glory in our gifts but to referre all to the praise of God Vers. 16. WIthout me God shall answer Ioseph doth extenuate his owne gifts detracteth from himselfe and giveth the glory to God so wee should not rejoyce in any thing that is in us but acknowledge every good gift to be from God for as the Apostle saith Neither he that planteth nor he that watereth is any thing but God that giveth increase 1 Cor. 3.7 3. Morall Gods speciall care in providing for his Church Vers. 16. GOd shall answer for the wealth of Pharaoh Though God had great mercy upon Pharaoh and all Egypt in forewarning them of the great famine to come that they might aforehand make provision for it yet Gods speciall care and providence watched over his Church in Iacobs house that they might be preserved as Ioseph himselfe acknowledgeth God sent me before you to preserve your posterity in this land Gen. 45.7 4. Morall Wisdome not to be despised though cloathed in rags Vers. 15. I Have heard say of thee thou canst interpret c. Though the Butler before making mention of Ioseph for feare rather than of love lest by others it might have beene made knowne to Pharaoh how Ioseph had expounded his dreame in prison did in tearmes disgrace him saying he was a young man a childe in a manner an Hebrew who were an abomination to the Egyptians and a servant or bondslave vers 12. yet Pharaoh disdaineth not to take counsell of him we should not then despise wisedome though cloathed with rags not contemne the graces of Gods spirit in poore and base men to the world Mercer Muscul. Thus saith the Prophet There was found a poore and wise man and he delivered the City by his wisdome Eccles. 9.15 5. Morall Famine is unsatiable Vers. 10. THe leane kine did eat up the seven fat kine c. and it could not be knowne that they had eaten them When God sendeth the judgement of famine there is not onely an outward want but there is also a greedy appetite within that cannot be satisfied and that which is eaten is not seene in the body as these seven leane kine were never the fuller nor fatter though they had swallowed up the seven fat and well liking kine so the Prophet saith He shall snatch at the right hand and be hungry and eat at the left hand and not be satisfied Isay 9.20 This judgement God sendeth upon men for abusing of plentie and he which eateth and drinketh of wantonnesse more than sufficeth is justly punished with a greedie and doggish appetite that never can have enough 6. Morall Men of gifts must be called to publike office Vers. 38. CAn we finde such a man as this in whom is the spirit of God Pharaoh thinketh Ioseph a fit man for government because he was indued with the graces of the Spirit So none should bee called to place of rule and oversight in Church or Common-wealth but such as are thereunto fitted and furnished with convenient and sufficient gifts as Numb 11.17 those Elders which were chosen to beare part of the burden with Moses received also part of his spirit 7. Morall The Kings office to provide for the want of his people Vers. 55. THe people cried to Pharaoh and he said goe to Ioseph Although the people knew that the King had deputed Ioseph the chiefe officer for corne yet they make their complaint to the King It then belongeth to the King to provide for the necessities of the people and to see that his officers doe their duty so the woman in time of famine cried to the King Helpe my Lord O King 1 King 6.27 CHAP. XLII 1. The Method or Argument of the Chapter IN this chapter first is set downe the comming of Israels sonnes into Egypt wherefore they came to buy food vers 1 2. which of them came all but Benjamin and why left he should die by the way vers 4. Secondly the manner of their entertainment in Egypt is described from vers 7. to v. 26. 1. Ioseph dealeth roughly with them in charging them to be spies vers 7. to 16. then in detaining Simeon and binding him before their eies till such time as they brought Benjamin vers 20. to 24. other interlocutory speeches are inserted of the Patriarkes among themselves in confessing their sinne toward their brother vers 21. 2. Ioseph sheweth this kindnesse to his brethren in causing their money to bee put in their sacks mouth vers 25. Thirdly their returne home is expressed 1. What happened in the way as they went that in opening of their sacks they found their money 2. The report and narration to Iacob of their manner of handling and entertainement in Egypt 3. The refusall of Iacob to send his sonne Benjamin with them although Ruben earnestly perswaded him 2. The divers readings v. 1. Why are yeâ— negligent or sloathfull H.S.C. why gaze yee or looke ye one upon another B.G.T.P. heb v. 2. Buy us necessaries from thence H. buy us food S.G. corne B. buy us from thence T.C.P. heb v. 4. 36. Lest he take hurt by the way H. be sicke by the way S. die in the journey C.G. lest destruction befall him B. T. P. asâ—n destruction death v. 7. He considered what he should say unto them C. he made himselfe strange unto them caeâ—er v. 9. Ye are come to consider the passages of the land S. to see the weakenesse or nakednesse caeter v. 11. We are peaceable men and intend no evill H. we are peaceable and no spies S. we meane truly and are no spies B. G. we are true or honest men and no spies C.T.P. heb cun right true v. 16. By the health of Pharaoh H.S. by the life of Pharaoh C.B. G. so may Pharaoh live T. P. heb Yee shall be carried away S. ye shall be in bonds caet v. 19. Carry the corne which ye have bought for your houses H. carrie the corne which ye have bought S. carrie the corne which faileth in your houses C. carry corne for the famine of your houses G. to put away the famine of your houses B. P. carry corne the famine whereof is in your houses T. carry corne of the famine of your houses· heb v. 25. To fill their sacks with corne H.B.G. to fill their vessels or instruments with corne C. T.P. calah a vessell v. 30. Put us
for so little Calvin 4. Neither was this portion a severall lot to Ioseph beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land for they had it in their lot Iosu. 24.32 Mercer 5. Wherefore this portion given to Ioseph was both the citie Sechem and territorie adjoyning whereof mention is made Iohn 4.5 For though Sechem bee not here a proper name as the Septuag read because of the word achad one that is joyned with it for there was but one Sechem yet in this word which signifieth a part or portion there is a fit allusion also to the place it selfe which Iacob giveth Iun. QUEST IX How Iacob is said to have gotten Sechem by his sword and bow Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow 1. Neither is this understood of the violent taking of the citie by the sword of Simeon and Levi which Iacob should count his act because his familie assisted them and for his cause God spared them Euseb. Chrysostome for Iacob afterward accursed them for this cruell act and professed that hee no waies consented to it into their secret let not my soule come Gen. 49.6 2. Nor yet by the sword and bow Iacobs innocencie and justice is understood whereby hee was delivered Hierom. or his Praiers as the Chalde for we need not flie unto metaphors and figures where the historicall and literall sense may serve 4. It is also a coact and forced interpretarion that Iacob got it by his sword that is by his money which he had by his labour gathered Hierom. 5. And to applie it by the figure prolepsis to the time following when the Israelites expelled the Canaanites by force as Iunius doth is not so sin for this had beene no gift at all and beside Iacob had alreadie possession of Sechem in Canaan and so might dispose of it 6. Neither because it fell to the lot and share of Ephraim and Manasses is it said to be given to Ioseph but Ioseph had a peculiar right in it and therefore was buried there 7. Some by the sword and bow expound the favour and grace which Iacob found with Hemor to buy the ground for so little money but force and favour are two contrarie things 8. Some thinke that Iacob used some ceremonie by the casting of an arrow and holding out a sword as Ioas did in the presence of Elisha 2 King 9. so giving Ioseph possession of that countrie But Iacob speaketh of the time past which I have gotten not any thing done then presently 9. Some thinke that Iacob did indeed some such exploit by force of armes against the Amorites as Abraham did against the foure kings Genes 14. though it be not expressed Cajetane Andre Masius but where the scripture sufficeth we need not devise unwritten stories 10. Wherefore I expound this place by that Gen. 35. vers 5. where after that the Sichemites were destroyed and Iacob at Gods appointment removed to Bethel God sent a feare upon the cities round about that they durst not encounter with Iacob and his familie who as is most like stood upon their guard and armed themselves ready to have resisted their enemies if they had assaulted them And by this meanes because Iacob held the possession of Sechem as it were by warlike policie the Lord causing the Canaanites to feare his force and valour he is said to have gotten it by his sword and bow Lyran. following R. Salomon Mercer This I take to be the most proper exposition QUEST X. How Iacob is said to have gotten Sechem out of the hand of the Amorites Vers. 22. WHich I gat out of the hand of the Amorite whereas Hemor the Lord of Sichem was an Hivite Genes 34.2 the question is how Iacob is said to have gotten Sechem out of the hand of the Amorite for the satisfaction whereof 1. Neither was Sechem the sonne of Hemor called an Amorite of his father for Hemor beginneth with the Hebrew letter cheth Amorite with alepâ— 2. Neither need we suppose that Iacob after he had bought a peece of ground of Hemor did afterward inlarge it by expelling the Amorites as Masius there being no such expressed in the story 3. Neither yet with Pererius are we forced to say that all the Canaanites were called Amorites 4. But it is most like that the Hivites and Amorites were mixed together and that the denomination is taken from the Amorite as the more valiant people Mercer this also confirmeth ouâ— former exposition that Iacob iâ— saying which I gat by my sword and bow out of the hand of the Amorite meaneth noâ— the surprising of the Sichemites by Simeon and Levi for they were Hivites not Amorites but rather the keeping of that possession afterwards from the Amorites which inhabited other cities adjoyning who would have invaded Iacob but that the feare of God came upon them that they durst attempt nothing against Iacobs sons whom they held to be men of valour 4. Places of Doctrine 1. Doct. Ministers have no power in themselves to blesse but onely in Gods name Vers. 16. THe Angel blessed the children Iacob taketh not upon him to blesse in his owne name but as a Minister onely and pronouncer of the blessing desireth God to blesse the children Ministers then have no power actually in themselves to blesse or curse but onely as instruments and messengers they pronounce the sentence of blessing or cursing in the name of God so that as the Apostle saith he that planteth is nothing nor he that watereth but God that giveth the increase 1 Cor. 3.7 Calvin 2. Doct. God bestoweth his gifts freely without respect to our worthinesse Vers. 19. HIs younger brother shall be greater than he Ephraim is preferred before his elder brother Manasseh and therefore his tribe beareth the name of his father Ioseph Apocalyp 7.8 whereas Manassehs tribe is rehearsed under his owne name so was Abel preferred before Cain Isaack before Ismael Iacob before Esau this was not for any worthinesse in Ephraim more than in Manasseh for wicked Ieroboam that caused Israel to sinne came of Ephraim but that we should know that all is of Gods grace without any respect unto mens worke as the Scripture saith I will have mercy on him to whom I will shew mercy Rom. 9.15 5. Places of Confutation 1. Confut. Against the vulgar Latine translation Vers. 12. IOseph did reverence downe to the ground If Ioseph did shew such great reverence to his father bowing himselfe downe to the ground it is not like that Iacob adored or worshipped the rod and scepter of Ioseph thereby giving honour to his sonne as the blinde Latine translation readeth Hebr. 11.21 see before Chap. 47. confut 1. 2. Confut. Against the superstitious use of the signe of the crosse Vers. 14. DIrecting his hands of purpose c. Hence Perer. noteth that Iacob of purpose layed his hands acrosse to prefigure the mystery of the crosse whereby the Gentiles
heavenly prophecie of the comming of Shilo Gen. 49.10 where I have brought divers expositions of sundry learned men and some not yet touched by any I have handled in this other parts of this worke many difficult questions with such perspicuity brevity variety as I either could or they have yet beene treated upon by any so that I trust as Hierome saith of the transslating of Origen into the Latine tongue I may say of our English Agnoscit Anglicana lingua quantum boni ante nescierit scire nunc coeperit praefat in Origen in Luk. That by this meanes it knoweth both how much good it was ignorant of before and beginneth to know now These my labours I now commend to the profitable use of the Church of God and your favourable censure and your Lordships to the blessed protection of the Almighty Your Lordships ready to be commanded in the Lord ANDREW WILLET CHAP. XLIX 1. The Method and Argument of the Chapter THis chapter containeth the last will and testament of Iacob whereof there are two parts the first concerneth his sonnes to vers 29. the second himselfe and his buriall vers 29. to the end In the first part Iacobs sonnes are partly censured and accursed Ruben is deprived of the birth-right and dignitie because of his incest vers 3 4. Simeon and Levi are divided in Israel because of their crueltie against the Sichemites to vers 8. Partly they are blessed more principally Iudah with preheminence over his brethren vers 8. strength against his enemies vers 9. stabilitie and continuance of his regiment vers 10. with plentie vers 11. Ioseph who is blessed with strength and valour against his enemies vers 23 24. whereof the Author is God vers 25. and with a fruitfull countrie vers 26. Lesse principally are blessed all the other sonnes of Iacob which are in number seven Zebulun vers 13. Isachar v. 14 15. Dan vers 16 17. Gad vers 19. Asher vers 20. Nepthali vers 20. Benjamin vers 27. In the second part Iacob 1. Chargeth his sonnes to burie him with his fathers vers 29. 2. The place is described by the situation vers 30. by the persons there buried vers 31. by the parties of whom it was bought vers 32. 3. Then Iacob dieth quietly and in peace 1. The divers readings v. 3 The beginning of my sorrow H. the beginning of my sonnes S. the beginning of my strength caet oon signifieth both strength and sorrow First in gifts greater in dominion H. hard to beare hard and stubborne thou hast done wrong S. thou shouldest have had three parts the birth-right the kingdome the priesthood C. the excellencie of dignitie the excellencie of strength cat v. 4. Thou arâ— powred out like water thou shalt not increase H. as water thou shalt not wax hot S. because thou didst follow thine owne will as water powred out thou shalt not prosper nor receive the increasing part C. light or unstable as water B.G.P. thou shalt fall away as water T. v. 4. Thou defiledst my bed H. thou didst defile my bed when thou wentest up S.C. thou didst defile my bed with going up B. thou didst defile my bed thy dignitie is gone G.P. thou hast defiled he went up to my bed T. v. 5. Simeon and Levi brethren the warring instruments of iniquitie H. Simeon and Levi brethren have finished the iniquitie of their purpose S. Simeon and Levi brethren valiant men in the land of their pilgrimage have shewed their strength C. Simeon and Levi c. the instruments of crueltie in their habitations B.G.P. in their compacts and agreements T. mechera signifieth a compact or bargaine an habitation a sword v. 6. In their will they pulled away oxen T. hanged a bull S. digged through a wall caet shor signifieth a bull or oxe bur shur is a wall v. 9. Thou art come up from the branches S. from the prey caet taraph signifieth a prey and a branch As a lyons whelp S. as a lyonesse H.B.G.C. as a great lyon T.P. Labi a lyon which word is used here Lebia a lionesse v. 10. The rod shall not depart A.P.G. prinâ—e S.C. scepter H. B.G. the tribe T. shebet a rod a tribe v. 10. Till hee come which is to be sent H. till those things come which are laid up for him S. till the Messiah come C. untill Shiloh come B.G. till his sonnes come T. heb shiloh of shil a sonne but shalach signifieth to send v. 10. Hee shall be the expectation of the Gentiles H.S. to himselfe shall be the gathering of the Gentiles B. â— the people shall be obedient unto him T.C.P. jachah is to obey chavah to wait expect v. 11. Israel shall dwell in the circuit of his citie people shall build his temple c. C. he shall bind his asse-foale to the vine c. caet the Chalde is here very corrupt and commeth nothing neare the text And his asse to the vine O my sonne H. and his asse-colt to the best vine caet v. 12. His teeth whiter than milke H.S. white with milke cat the Chalde is very corrupt reading thus his hills shall be red with wine and his fields white with corne v. 14. Isachar a strong asse couching betweene the bounds H. Isachar desired good resting betweene the lots S. Isachar rich in substance and his possession betweene the bounds C. Isachar a strong asse couching betweene two burthens B.G.T. mishphath a bound a lot a burthen v. 15. Hee saw his part that it was good c. and he shall make the provinces of the people subject C. he shall see that rest is good and that the land is pleasant caeter Hee became an husband-man S. he shal be subject to tribute caet mus signifieth tribute and melting because it maketh men to waste and melt v. 16. The Chalde thus maketh a paraphrase upon this verse from the house of Dan shall be chosen and rise a man in his time shall the people be delivered the rest agree in the common translation v. 17. The Chalde also thus readeth There shall a man rise of Dan whose feare shall fall upon the people and he shall strike the Philistims c. v. 18. Is thus interpreted I looke not for the salvation of Gedeon the sonne of Ioas which is a temporall salvation nor the salvation of Sampson but I looke for the redemption of Christ the sonne of David c. C. v. 19. The campe of armed men shall come out of the house of Gad and passe over Iordan to battell before his brethren and with much substance shall they returne C. Gad a tentation shall tempt him but he shall tempe him neare the feet S. Gad being girded shall fight before him and he shall be girded backward H. Gad an hoast of men shall overcome him but he shall overcome at the last cat v. 20. The land of Aser is
of the division of the land of Canaan among his sonnes that came to passe 215. yeares after Perer. Iun. and therefore Iunius interpreteth the word â—chariâ—h in the times following that is afterwards 4. But Isidorus Pelusiota is much deceived who writeth lib. 1. epist. 365. that whereas Iacob intended to declare to his sonnes the mysterie of the incarnation of Christ because they were unworthy to heare it God turned his minde that he forgot what he purposed to say and told them of things past in stead of things to come to this purpose to prove the alteration and change of Iacobs judgement he wresteth that saying of Esay 40.27 why sayest thou O Iacob my way is hid from the Lord and my judgement is passed over of my God Contra. 1. The Prophet speaketh this not of the person but of the people and posteritie of Iacob 2. Iacob here doth reveale to his sonnes the mysterie of the Messiah 3. And most of Iacobs speech is propheticall of the times to come he onely in foure of them remembreth things done and past in Ruben Simeon Levi and somewhat of Ioseph ex Perer. QUEST III. Of Rubens prerogatives Vers. 2. RVben the beginning of my strength c. 1. This is the first effect of his strength Iun. whom he begot in the strength of his yeares Perer. as the Septuag expound the beginning of my sonnes 2. The Latine translator is deceived that readeth the beginning of my sorrow which some understand of the sorrow of travell in the first borne some of the Parents care when he beginneth to have children some of his fathers griefe because of his incest but this varietie of exposition ariseth of the mistaking of the word ooâ— which here signifieth strength not sorrow as it is taken Deut. 21.21 3. The excellencie of dignitie the excellencie of power some understand these words generally of Rubens dignitie Mercer The Chalde insinuateth three privileges due to the first borne the kingdome the birth-right the priesthood Hierom by dignitie understandeth his double part or gifts by power his command over his brethren but by dignitie rather he meaneth his preeminence over his brethren which is conueied to Iudah by power his double part which belonged to the eldership bestowed upon Ioseph Iun. QUEST IIII. How Ruben is said to be light like water Vers. 4. LIght at water thou shalt not be excellent 1. Some understand this lightnesse â—s water of Rubens intemperancie that his lust carried him away as water Hierom. Mercer 2. But it is better referred to the loste of his dignitie that as water runneth to the lower parts Tostat. and being powred out it leaveth nothing behind in the vessell as oile and wine doth Lyran. so he was fallen from his dignitie and birth-right Iun. 3. As the next word giveth this sense thou shalt not be excellent or increase for the tribe of Ruben did performe no excellent or worthy exploit Deborah reproveth them for their backwardnesse Iud. 5.15 and Ruben was but small in number in respect of other tribes Deuteron 33.6 Perer. QUEST V. How Ruben is said to ascend or goe up to his fathers bed and the divers expositions thereof THou diddest defile my bed c. We need not to enforce here a mysticall sense either with Ambrose to applie it to the Jewes who insulted against Christs humanitie which was as the bed of the Godhead and so defiled Gods bed or with Ruffinus that they profaned the law by the which God as it were dwelled with them by corrupting it with their glosses by preferring the carnall rites thereof before the grace of Christ or with the ordinarie glosse by Ruben to understand the Angels which waxed insolent against God and so were cast out of heaven as water or with Rupertus to expound it of heretikes who with corrupt doctrine defile the Church the habitation of God 2. And concerning the literall sense of these words 1. Neither doe we read thou hast defiled my bed by going up for gâ—ulah is not the infinitive but the preter tense Mercer 2. Neither is the meaning thy dignitie is gone for the word ieisugni hath a servile accent that joyneth it with the word following Mercer 3. Nor yet in saying my bed is gone up or ascended is the meaning that Iacob forsooke his bed and never lay with Bilha more as Kimhi or that the dignitie and honour of his bed was gone Mercer For the word gnalah is personally used before of Ruben not really of the bed 4. Therefore as before hee said in the second person Thou wentest up to thy fathers bed so here in the third person he speaketh to his sonnes in detestation of this fact He ascended or went up to my bed Iun. QUEST VI. Simeon and Levi how said to be brethren Vers. 5. SImeon and Levi brethren 1. Not so much brethren by nature as in this their evill purpose these two were thought to be the principall contrivers of Iosephs death if the rest would have consented some thinke that these two tribes put Christ to death Iudas of Simeon the Priests of Levi Mercer Though the rest of Iacobs sonnes consented to this action yet Simeon and Levi are named as chiefe 2. They are said to be cruell instruments in their compacts for so the word mechereth is better interpreted of carah to buy or bargaine than for their habitations as Mercer or swords as Hierome as before is shewed because they made a subtill agreement with the Sichemites Iun. And this seemeth to bee the meaning of the Septuagint who thus read They have finished the iniquitie of their purpose or invention 3. Their cruell and unjust enterprise herein appeareth 1. That the slaughter of the Sichemites was made against the peace and covenant concluded 2. They made a fraudulent league having no purpose to keepe it 3. They dishonoured their owne profession killing those which were contented to bee circumcised 4. And at that time when they were sore of cutting and to be pitied 5. They put not Sichem alone to the sword who had offended but all the rest of the Citie that were innocent 6. They were not content with the slaughter of men but made a spoile and havocke of the Citie Perer. QUEST VII What Iacob meaneth by his glorie Vers. 6 MY glorie bee not thou joyned with their assembly 1. Some by glorie understand good name and fame some the soule the glorie of the body Mercer But it rather here betokeneth the tongue which is the instrument of praise and glorie as it is taken Psal. 30.16 there the word translated tongue is in the originall chebodh glorie so that the meaning is that as hee gave no consent unto them in his heart so neither would he afford that action any approbation with his tongue Muscul. Iun. 2. R. Salomon expoundeth the first clause into their secret let not my soule come of Zimri his uncleane act who was of Simeon that in secret companied with Cozbi Numb 2.
The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses herein did
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
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
that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward in expedition
against their enemies and yet that was no hinderance or let to their circumcision 2. There is great difference betweene the transgression of one man which might easily bee censured without danger and the sinne of all the people which could hardly bee redressed for Moses knew them to be a stifneâ—ked and rebellious people 3. Therefore it cannot be otherwise held but that the omission of circumcision in the people was a transgression of the covenant and that the people did of contempt and disobedience omit it beside the excuse of their removing campe as Augustine well judgeth quaest 6. in Ioshuah for the people continually murmured and wished to be in Egypt and thought to returne thither and many of them were Idolaters therefore it was no marvell if they casting off the yoke of obedience and despising the covenant of God regarded not likewise the signe thereof Iun. Beside it must be considered that the commonwealth and Church were not then setled neither the passeover nor sacrifices or other rites were then observed duly according to the order prescribed and therefore Moses saith that when they were come into their inheritance Yee shall not doe after all these things which we doe here this day that is every man whatsoever seemeth good in his owne eyes Deut. 12.8 QUEST XXIV What moved Moses to deferre the circumcision of his child IT is further doubted what should bee the cause why Moses deferred the circumcision of his child 1. The cause whereof some impute unto Moses father in law that Moses did forbeare the circumcision lest it might have beene an offence unto him Tharg Hieros but the stay seemeth rather to have beene in his wife as shall afterward appeare 2. Aben Ezra thinketh that the child was not eight dayes old when Moses set forward in his journey and that he would not circumcise him by the way because he made haste Contra. But it is not like if Moses having beene married forty yeeres had a child so young that he would have adventured to travell with his wife having beene so lately delivered neither if circumcision had beene deferred because of Gods service would the Lord have beene so angry with him Simler 3 Some judge that Moses might thinke circumcision not to bee so necessary in a strange land especially Moses wife being a stranger and so his sonnes Israelites but by the halfe bloud Ferus But Moses could not be so ignorant for as he was perswaded that his seed was within the covenant so he knew that the signe of the covenant belonged unto him 4. Wherefore the most probable conjecture is that after Moses had circumcised one of his children his wife tooke such offence at it that to content her he did forbeare to circumcise the other and this may appeare by the circumstance of the text because shee with such indignation calleth Moses a bloudy husband shewing her discontent and dislike of circumcision Iur. Piscator Pellican Simler QUEST XXV Why the Lord correcteth Moses by the way and not before NOw â—he reasons why the Lord did thus urge Moses by the way and not before may bee these 1. Because Moses had now taken a publike office and charge upon him and he was unfit to be a rulâ—r in the Church of God that could not order his owne familie as the Apostle sheweth 1. Tim. 3.5 thâ—refore it would have beene a great offence and scandall unto all Israel if Moses the minister of circumcision should have any uncircumcised in his house Iun. Perer. 2. While Moses was under his father in law he was not at his owne liberty as now and therefore it is more exactly required of him now than before Ferus 3. The Lord doth it also at this time to trie his obedience whether this correction laid upon him would make him give way and start from his calling Ferus QUEST XXVI Whether Zipporah circumcised her sonne with a sharpe knife Vers. 25. ANd Zipporah tooke a sharpe knife 1. Some thinke that circumcision among the Jewes was ministred with no iron instrument but only of stone and thinke that Zipporah in this place circumcised her sonne with a sharpe stone as the Chalde Septuagint and Latine reade so Augustine Bernard with others But seeing no such instrument is specially prescribed Gen. 17. where circumcision is instituted it seemeth there was no such necessity of using a stone onely 2. Others doe thinke that it was indifferent to use either a sharpe knife or stone but in this place they say it was done with a sharpe flint because the word tzur signifieth a rocke or stone and Iosh. 5. hee is bid to prepare knives of stone and this circumcising with a stone did more lively resemble the spirituall circumcision by Christ who is the Rocke so Hugo S. Victor and Thostatus and Thomas Contr. 1. Though the word tzur doe usually signifie a rocke or stone as Ezech. 3.9 yet in some places it is taken for that which is sharpe as Psal. 89.44 tzur charbo the edge of his sword the same words inverted are used Iosh. 5.2 Charboth tzurim sharpe knives which are so called tzurim because they were in sharpnesse like to a sharpe stone Piscator or were sharpned with flints or whetstones Osiand 2. And seeing Zipporah was in haste a sharpe knife such as they were not without was readier at hand than a sharpe stone which unlesse it had beene prepared of purpose would not have served that turne and whence should Iosuah have so many sharpe stones to circumcise above 600. thousand Iosh. 5. Therefore as Pererius thinketh that the Sichemites because of their number were circumcised with knives and swords rather than stones so it is more like so many thousands of Israelites were 3. And for the correspondencie of the type and the substance if it had consisted in the likenesse of the instrument Saint Paul speaking so much of circumcision would not have omitted it 3. Therefore upon the reasons before alleaged 1. both because a knife was readier Zipporah being in haste and a knife being at hand was a fitter instrument than a stone Iunius 2. And it had put the child to more paine to hackle off his foreskin with a stone 3. Neither was it possible to finde so many sharpe stones to circumcise 600. thousand as Ioshuah did we conclude that Zipporah did this cure with a knife not with a stone QUEST XXVII Whether both Moses sonnes or one only were uncircumcised and upon what occasion Vers. 25. ANd cut away the foreskin of her sonne 1. Cajetanus thinketh that the singular number is put here for the plurall and that both Moses sonnes were uncircumcised because Zipporah at this time calleth Moses a bloudy husband as now first having experience of bloudy circumcision But it is not like that Moses eldest sonne who might now be toward forty yeeres old was so long uncircumcised and whereas before vers 20. Moses is said to take his sonnes and here mention is made only of a sonne the
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service of God
is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such a
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or else the
of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a workman from the
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the Hebrewes 4. Some that
hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made light but made not
Some doe reade that ascenderunt quintati they went up fived that is five in a ranke as Theodotion readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Montanus and some understand it strictly that they went up five and five in a ranke as souldiers use to march Oleaster or that they went up orderly as Iun. militari ordine in battell aray dispositi in certos ordines per quincurias decurias disposed into certaine rankes by fives and tennes c. Simler Some thinke they went up by fifties together as a signe of their Iubile which afterward was every fifty yeere in being now delivered from their long servitude Borrh. Contra. 1. If their meaning bee that they went up by fives in a ranke the whole number being one with another not much under 2000. thousand the people would have taken up not much under one hundred mile in length if as Oleaster thinketh they went by fives in single rankes because they could not conveniently go in the way in a greater breadth for feare of treading their vines and corne 2. If it bee generally understood of battell aray and orderly marching how could the women and children which were a great number be ranged in such battell order and if they went by tennes and twenties how then is it said they went by fives And as for the Jubile which they would have here relation unto it was not yet instituted nor spoken of 5. Wherefore the best reading is that they went up accincti undergirded or trussed up as Pagâ—ine and the Septuagint Iosu. 1.14 doe translate the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word chamushim may be derived of chomesh the fift ribbe so taken 2. Sam. 2.18 where the place of the girding is and further the word chamushim used of the Rubenites and the rest that they went up girded or well appointed before their brethren Iosuah 1.14 is expounded by another word chalutzim Numb 32.28 which the Latine translator and Iunius interprete expediti ready furnished which word chalutzim hath great affinity with chalatzim which signifieth the loynes because the armour or garments are trussed about the loynes and chalatzim is the same with mateâ—aim as appeareth by the same phrase Isai. 32.11 as Exod. 12.11 they are said to have mainecem chagurim their loynes trussed up So the Prophet saith to the carelesse woman chagorah ghalehalatzim gird upon your loynes This then is the meaning that they went up well appointed girded and prepared not as men flying in feare but as men taking their journey which also includeth a signification of their orderly going not hudling together but as they which goe a journey or into battell doe so dispose themselves as that one be not an hindrance to another And so Aben Ezra doth touch both these senses who interpreteth thus Hebreos processesse accinctos per quinos that the Hebrewes went forward trussed up and girded by fives This then sheweth the peoples obedience how they went out with their loynes girded as Moses had before commanded them to eat the Passeover chap. 12.11 QUEST XVII Whether the rest of the Patriarkes bones were removed with Iosephs Vers. 19. ANd Moses tooke the bones of Ioseph 1. Not only Iosephs bones but the rest of the Patriarkes also were removed out of Egypt and buried in Sechem as S. Stephen sheweth Acts 7.16 Iun. It is not like they were left behind in Egypt as Ferus But mention is made onely of Ioseph as the chiefe and because of the oath which was made unto him for this matter Gen 50. 2. It may be also conjectured that the rest of the Patriarkes gave the like charge concerning their bones being thereunto moved by the example of Ioseph Calvin 3. And this Ioseph did both to testifie his owne faith concerning the land of promise therein consenting with his fathers the patriarkes before him as also to bee an encouragement unto the Israelites with patience to expect the accomplishment of Gods promise Simler 4. This also is to be considered that whereas Iosephs brethren sold him into Egypt they did not only follow him into Egypt but their children brought his bones againe out of Egypt upon their shoulders Ferus QUEST XVIII What it was that appeared in the cloud and who Vers. 21. ANd the Lord went before them by day 1. The Lord could by other meanes have testified his presence and guided his people but hee for their great comfort doth shew them visible signes of his presence Ferus 2. And in saying that the Lord went in the cloud hee doth not pull God out of heaven and conclude him in the cloud for the Lord filleth both heaven and earth but by this phrase he sheweth that it was not a naked signe but a most lively representation of Gods presence indeed Calvin 3. Moses afterward chap. 14.19 calleth him the Angell of God who is here named Iehovah for the Lord by the hand of his Sonne the Angell of his presence did lead his people Calvin Iun. QUEST XIX Of the divers properties of the cloud BY day in a piller of a cloud c. This cloud wherein the Lord went before his people had these properties 1. This piller of a cloud by day and of fire by night did alwayes accompany the people they did never leave them till they were come to the borders of the land of promise as is here shewed vers 22. 2. The use of these pillers was to guide them and shew them the way that they should not wander or erre in that vast unknowne and unwayed desert vers 21. 3. This cloud sometime moved and then the host of Israel removed sometime it stood still and the campe also pitched and went not forward Numb 9.17 18. 4. When the cloud moved it went before the host when it stood still it rested upon the Tabernacle and did as it were fit upon it Numb 9.19 5. This cloud was of such an height and bignesse that both by day and night it might be seene round about in all the host of Israel Exod. 40.38 It was in the sight of all the host of Israel Perer. And therefore the Lord made choice of such signes as might easily be seene as of a cloud in the day and of fire in the night Ferus 6. These pillers did interchangeably one succeed another that as the night followed the day so the fire the cloud it was a cloud in the day and fire in the night Exod. 40.38 7. The Lord spake unto Moses out of this cloudy piller when it descended upon the Tabernacle and out of the same delivered his oracles unto him Exod. 32.9 Ex Perer. 8. As it was common both to the cloud and the piller to guide them the way so it was peculiar to the fire to give them light in the night and to the cloud to defend them from the heate of the Sunne as Psalm 105.35 he spread a cloud to be a covering Iun. whereunto the Prophet alludeth in saying Vpon Mount Sion shall bee a cloud
their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The feare of the people
diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it had beene the worke of
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine Aaron for a Priest and
none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a purpose not to returne convey
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense dixerat the Lord had said Sit
sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same writer setteth downe that before out
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
places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring innocent bloud upon your selues
c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve thrir necessarie use as Tertullian
it of gifts which Zipporah sent to Moses but it is more like she would first come her selfe as she doth Moses being so neere then send unto him 2. It is better therefore referred to Moses sending away of Zipporah to her fathers house which some thinke Moses did after he was come into the desert to see her father and rejoyce with him for say they it is not like but that Moses had his wife and children with him into Egypt that they might bee partakers of that great deliverance which the Lord was to worke for them Calvin But the manner of the description of this storie how Iethro when he had heard c. tooke Zipporah and her two sonnes sheweth that Iethro was moved to take this journey by the fame which hee heard and not by any report or information by Zipporah which should be sent unto him And though they went not downe into Egypt with Moses yet were they partakers of that deliverance even as they were which were afterward borne in the desert specially seeing Moses two sonnes were by circumcision graft into the people of God Simler 3. Therefore the most probable opinion is that Moses had sent Zipporah with her sonnes backe unto her father at such time as the child was circumcised by the way in the Inne Some thinke that she fell into a disease by seeing that bloudie spectacle of the circumcision of her sonne and so could goe no further Vatab. Some that Noluit cum amplius sequi that she refused to follow Moses any further Ferus Some that Moses would not have her with him because she was not able to goe thorow such difficulties in Egypt Abraham and Iacob went downe into Egypt because they were strong Non potuit descendere in Aegyptum subire agones Aegyptiorum nisi athleta probabilu None could goe downe into Egypt and undergoe the agonies of the Egyptians but a strong champion Glass ordinar Ex Origen But the truth is that Zipporah her selfe was offended with the circumcision of her child and so willing to returne and that Moses also gave his consent therewithall Dicendum quòd 〈◊〉 de voluntate Moses c. Wee must say it was with the will of Moses for hee perceived that his wife and children would bee but a burden unto him in that businesse which hee went about Lyran. Iun. Galas Pellican Tostat. QUEST V. Of Moses two sonnes Vers. 3. ANd her two sonnes c. 1. We see that the Israelites did not abhorre or decline the mariage of strange women so that they were instructed in the faith and vertuously given as Ioseph married Potiphars daughter Booz Ruth and here Moses Zipporah 2. Mention is made onely of his sonnes the holy Fathers and Patriarks are found to have had more sonnes than daughters or it is because they use not to be counted in the catalogue and genealogie 3. Moses in giving names to his sonnes which did put him in minde of Gods mercies and benefits toward him doth teach us what names to impose upon our children such as may both stir us and them up to a thankfull remembrance of the benefits which we receive Lippoâ—â— Pellican QUEST VI. How Moses was delivered from the sword of Pharaoh DElivered me from the sword of Pharaoh 1. Some doe here give credit unto that unwritten relation that Moses escaped Pharaohs sword in this manner He being convented before Pharaoh and asked why hee killed the Egyptian boldly made answer that he had done it justly thereupon Pharaoh commanding him to be killed the executioner was smitten with blindnesse that seeing every one beside he could not see Moses and Pharaoh was taken with such stupiditie that seeing Moses to escape hee had no power to bid any to lay hands of him to stay him Tostat. 2 But wee need not run to any such devised tale nor faine miracles where no necessitie is Moses is said to bee delivered c. because hee escaped by flight Ne Pharaoh de illo supplicium sumeret That Pharaoh should take no punishment of him Osiander QUEST VII At what time Iethro came to Moses before the law given in mount Sinai or after Vers. 5. ANd Iethro Moses father in law came c. 1. Some thinke that Iethro came unto Moses in the end of the first yeare of their departure out of Egypt or in the beginning of the second after they had received the law in mount Sinai and that the historie is transposed Tostat. Cajetan Simlerus also holdeth that he came about the fourteenth moneth after their comming out of Egypt The arguments brought to confirme this opinion are these 1. Because it is like that before Iethro set forth hee heard certainly where the Israelites encamped namely by mount Sinai for hee would not take an uncertaine journey to wander up and downe in the wildernesse now he could not come to mount Sinai within lesse than two or three dayes journey from that part of Midian where Iethro remained for when Moses went from Iethro with his wife and children he lodged by the way where that heavy chaunce befell touching the circumcision of his child and after that hee went forward and met with Aaron in the mount of God Exod. 4.27 It seemeth then that this mount of God which was Sinai was two or three dayes journey from Iethros place Then could not Iethro come before the law was given for the third day after they pitched in the wildernesse of Sinai the law was given chap. 19.11 And if it were graunted that Iethro came to mount Sinai before the Israelites encamped there yet this here described could not be done before the law was given for this storie of Iethros entertainment one day of viewing and seeing Moses order in judging the people which was upon the next and of chusing and appointing of officers and Judges upon the third all which required three dayes could not be done in the three first dayes after their encamping by mount Sinai for the first day God spake unto Moses to sanctifie the people the next which was no fit time to heare suites and controversies and the third day when the Lord gave the law they could not intend to chuse officers So Tostat. Contra. All this long discourse may bee answered in one word that herein is their errour they take the mount of God here spoken of for Sinai whereas it was mount Choreb chap. 18.6 from whence the Israelites were not yet departed which is called the mount of God chap. 3.1 because of the vision of the bush which Moses saw there Iun. Genevens Which Choreb was the generall name of all that hillie tract or circuite in the which was situate more toward the East the mount Sinai wherefore all this here mentioned in this Chapter was done before the Israelites encamped by mount Sinai and so all the former difficulties are removed Iosephus therefore is deceived that thinketh that Iethro came in the third moneth to mount Sinai for by this meanes should all this
in situation And so the Replier is answered QUEST VI. How Moses is said to goe up unto God Vers. 3. MOses went up unto God c. 1. Some thinke that Moses went aside to give himselfe to prayer and meditation as he was wont Calvin But this phrase of going up unto God sheweth that this was some extraordinary calling of Moses unto that place 2. Others thinke that Moses went up into this mount uncalled because there the Lord sometime appeared before in the fiery bush and had appointed that to be the place where they should sacrifice unto him and therefore Moses went up to the mountaine but not to the top of the mountaine remembring that hee was before reproved for approching so neare Lyran. Tostat. 3. But it is more likely that Moses for the same reason went not up into the mount till the Lord called him because of the reverence of the place and so the words are to be read For the Lord had called him Simler Genevens So also Oleaster And then hee is said to goe up to God not because it was the mountaine where God had appeared Vatab. Or because there was the cloud or some visible signe of Gods presence Simler But for that he heard Gods voice calling unto him from the top of the hill Quamvis nulla species sensibilis scribatur apparens in monte ipsa tamen vocatio c. Although no sensible shew is written to have appeared in the mountaine yet the very calling of God put Moses in hope there to find God Cajetan QUEST VII Why both these names of Iacob and Israel are joyned together Vers. 3. THou shalt thus say to the house of Iacob and tell the children of Israel c. 1. Hee calleth them the house or family of Iacob because as one house is to the master and father of the house so all that people were in respect of Iacob Tostat. They had all their beginning out of that family 2. He calleth them the house of Iacob rather than of Abraham or Izak because they had each of them but two sonnes nay in effect but one sonne a piece because the other were not counted their seede which were not sufficient to make a family but Iacob had 12. sonnes Oleaster 3. Both these names are joyned together Iacob and Israel to shew that as the first was Iacobs naturall and originall name the other was given him by grace so there were two sorts of Israelites those which were such only after the flesh others that were true Israelites according to promise Simler And that as Iacob had that name of supplanting and Israel for prevailing with God so they should seeke to be answerable to both these names in supplanting of vice and being strong with God Ferus And as Israel was a name given of God so they bearing this name should assure themselves they were the people of God QUEST VII How the Lord is said to carry them upon Eagles wings Vers. 4. I Carried you upon Eagles wings c. 1. Some by these two wings understand Moses and Aaron by whom the people were led Gloss. interlinear but Moses and Aaron themselves were carried upon these Eagles wings 2. Some understand the two Testaments Gloss. ordinar but they as yet had received neither of the Testaments 3. Therefore hereby is metaphorically described the singular protection of this people and their mighty defence and in divers respects 1. In respect of their speedy deliverance that all of them in one day being such a great multitude came out of Egypt which was an admirable thing Cajetan 2. In that they passed many difficulties in going thorow the red Sea in travelling thorow the wildernesse they went thorow all these hazards and difficulties as though they had beene carried upon Eagles wings Tostat. 3. The Hebrewes here write that the Eagle taketh her young ones and carrieth them upon her backe whereas other birds carry them in their talants whereby the Lord shewed his love Genevens and their safe and secure defence that they were extra omnem teli jactum without the compasse of all danger Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders frivolum videtur seemeth to be of no great credit Calvin fictitium c. it may be thought to be fained Oleaster The Eagle is said to beare them on her wings because when the young ones begin to fly shee doth support them with her wings lest they should fall Oleaster and she soareth with them aloft using them to flie against the Sunne Calvin And so the meaning is that as the Eagle supporteth and protecteth her young ones while they flie aloft that no danger can come neere them so the Lord protected his people 4. And as the Eagle stirreth her nest and provoketh the young to fly and defendeth them in flying when she changeth her place and nest so the Lord transported and removed his people stirred them out of their uncleane nest in Egypt to bring them to Canaan Oleaster As Moses setteth forth this similitude at large Deut. 32.11 As an Eagle stirreth up her nest fluttereth over her birds stretcheth out her wings taketh them and beareth them on her wings 5. And as the Eagle taketh her young ones aloft sic Deus eduxit eos elevatos in filios Dei So God tooke them advanced or lifted up to bee the sonnes of God and as the Eagle from aloft defendeth her young ones so God de superna nube pugnavit pro eis did from the cloud above fight for his people Cajetan QUEST VIII How they are said to be the Lords chiefe treasure Vers. 4. YE shall be my chiefe treasure c. 1. The word is segulah which signifieth a speciall and peculiar treasure above the rest as that is called peculium which the sonne and heire of the house hath of his owne beside the right of his fathers inheritance which he may dispose of as he thinketh good so the meaning is this that although the whole earth be the Lords by the right of creation yet this people should have a speciall interest in God before all other Tostat. 2. Beside the Lord had given unto them his law as to no other people in the world which he had committed unto them as a chiefe and principall treasure Vatab. 3. And herein as the Lord sheweth what prerogative they had over other people so thereby is signified how deare and precious they were in the sight of God Vos veluti populum quendam eximium mihi consecravi I have consecrated you to my selfe as an excellent people Theodoret. QUEST IX How they are said to be a kingdome of Priests Vers. 5. YE shall be unto me a kingdome of Priests 1. That as the Levites and Priests were chosen out of all the tribes of Israel to bee peculiar unto the Lord for his service so the Lord had chosen the seede of Abraham out of all the nations of the world Theodoret. 2. Or as the Priests did
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here together with the fire was seene a
of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they offend against this precept Qui Christi
before whom all are held as guiltie and who prescribeth no law to himselfe Acacius Contra. But this solution is not sufficient for Ezechiel which saith the same soule that sinneth shall die speaketh also of the judgements of God which should not be inflicted upon the children for the fathers Ex Simler 5. Cajetane giveth this solution Although God in the law command that the sonnes should not bee put to death for the sinnes of the fathers Ipse tamen qui creator conservator Dominus est unicuique nemini facit injuriam c. Yet he that is the Creator preserver and Lord of every mans life doth no man wrong if he temporally chastise the sonnes c. His reason dependeth upon Gods right and power which hee hath over every mans life that as he gave it so he doth no wrong to take it away at his pleasure Contra. But the Lord saith by the Prophet Ezech. 18.32 I desire not the death of him that dieth Now if there were no other cause why the Lord should punish the children of the wicked in taking away their life but the will and pleasure of God the Lord should seeme to desire the death of men contrary to that saying of the Prophet 6. Procopius giveth this exposition that God threatneth to punish the posteritie of the wicked ut parentes à peccandi licentia retraheret to withdraw the fathers from sinning parentes non tam dolent sua morte quà m liberorum prasertim si his fuerint authores mortis Fathers doe not so much grieve for their owne death as for the death of their sonnes especially if they were the cause of it Contra. This is true that the punishment of the children redoundeth to the parents but this is not all that by this meanes the fathers should bee drawne to repentance for although their children be neere them yet they are neerer to themselves and their owne punishment would much more move them 7. There remaine two most usuall expositions the first is that temporally sonnes may be chastned for their fathers but not eternally for aeternaliter quilibet punitur pro malo quod egit c. For eternally every one shall be punished for the evill which he doth himselfe Tostat. quaest 5. So also Thomas Si loquimur de poena qua habet rationem medecina c. If we speake of that punishment which is by way of medicine we may be punished for another Such are all temporall and bodily corrections they are medicinall and tend to the good of the soule and the sonne quantum ad animam non est res patris in respect of his soule is not any thing of his father but in respect of his body Sic Thom. 1.2 quaest 87. artic 8. Contra. Although this exposition be sound and true yet it doth not fully take away the doubt moved before 1. For the Prophet Ezechiel also speaketh of temporall punishment namely of captivitie which the sonne should not beare for the father 2. And this place is rather understood of eternall punishment than temporall which the sinne of Idolatrie deserveth Simler 3. And the phrase here used visiting the iniquitie of the fathers upon the children sheweth that the Lord speaketh rather of penall judgements which should bee inflicted upon the sonnes of the wicked than of medicinall corrections 4. And Augustine further urgeth this reason that if it bee understood of temporall chastisement as of captivitie then non solum odio haebentibus sed diligentibus se redderet peccata c. God should not onely render the sinnes to those that hate him but to those that love him for Daniel and the three children and Ezechiel with other righteous men went into captivitie Sic Augustin quaest 14. quaest veter novum Testament 8. There remaineth the second common and received sense of these words which most of the fathers thus understand that the Lord will visite the iniquitie of the fathers upon the children if they also continue in the wicked race and follow the evill example of their fathers as Hierome Ideo iniquitates eorum portaverunt quia imitatores eorum in nequitia extiterunt Therefore rhey doe beare the iniquitie of their fathers because they did imitate them in their wickednesse Hieron in oration Ierem. Some agreeing in generall with the rest that it is to be expounded of the wicked children of wicked parents yet doe understand it of originall sinne which is properly called the sinne of the fathers because they received it from them which is punished in unregenerate children of the wicked but is pardoned in those that are regenerate To this purpose Gregor lib. 15. Moral cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation which are here mentioned therefore it is not like the Lord meaneth that sinne Ex Simler Some will not have this place at all understood of the sinnes of the fathers but of the children onely qui peccant sicut patres which sinne as their fathers did But as Tostatus well argueth against this assertion This were not to punish the sinnes of the fathers in the children Sed peccatorum filiorum malorum in seipsos but of the wicked sonnes in themselves Tostat. quaest 5. Therefore the former exposition is currant to expound these words of the sinnes of the children which they learned of their fathers Quia patrum extiterunt aemulatores haereditario malo de radice in ramos crescente They are punished because they ded emulate their fathers this hereditarie evill growing from the root into the branches Hieron in Ezech. cap. 18. So also Augustine Ex eo quod addidit qui me oderunt c. In that he addeth which hate me it is understood that they are punished for the sinnes of their fathers Qui in cadem perversitate parentum perseverare voluerunt Which would persevere in the same perversitie of their fathers August cont Adimant cap. 7. Gregor Quisquis parentis iniquitatem non imitatur nequaquam ejus delicto gravatur Hee that imitateth not the iniquitie of his father is not burdened with his sinne lib. 15. moral cap. 22. Chrysostome Si nepos secutus fuerit vias patris avi sui c. If the nephew doe follow the wayes of his father and grandfather thou wilt render unto them to the third and fourth generation Chrysost. homil in Psal. 84. Super illa non in aeternum irasceris c. Severus Therefore it is added Of those that hate me Vt apertum fiat non ob parentum peccata sed ob illorum odium adversus Deum eos puniri That it may bee manifest that they are not punished for their fathers sinne but for their owne hatred against God Ex Lippoman Diodorus In eisdem peccatis persistentes just as poenas exolvetis Persisting in the same sinnes you shall pay just punishment Rabanus Peccata patrum iniquorum non redundant ad filios si eorum imitatores in malo non fiant The sinnes of the wicked
by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God into our mouthes by a lawfull oath whereby
healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1. Quievit à condendo alio mundo non
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
bring them to repentance or in judgement to make them more inexcusable Tostat. quaest 20. 3. And oftentimes vita eorum est misera furiis eos persequentibus their life is miserable their owne conscience troubling and accusing them here and the judgement of God meeteth with them afterward Simler 4. Their life also is prolonged to their punishment herein Dum ipsis merces inhumanitatis à filiis nepotibus rependitur while their ingratitude to their parents is rendred and repayed by their owne children and posterity Calvin QUEST XXIV How this promise of long life is performed seeing the righteous seed are many times soone cut off FUrther it is also objected that many times vertuous and obedient children are cut off and their dayes are shortned so that this promise of long life is not alwayes performed to such Answ. 1. Quod ordinarium frequentissimum est ostenditur that which is ordinary and usuall is here shewed extraordinary things must be left to the secret judgement of God we see by experience that for the most part this blessing of long life is bestowed upon dutifull and obedient children Galas 2. Boni filii citò rapiuntur ne à malitia perturbentur good children are taken away lest they might bee disturbed and corrupted by sinne as it is said Wisdom 4.11 He was taken away lest wickednesse should alter his understanding Tostat. 3. They are removed from the earth that they should not see and taste of the miseries and calamities which the Lord intendeth to send upon the world Basting Which was Abiahs case the sonne of Ieroboam 1. King 14.13 4. He that honoureth his father though he dye soone may bee said to have lived long for Vita longa non mensuratur tempore sed actione long life is not measured by time but by action Thomas As if a man in thirty yeeres have attained to greater perfection of godlinesse than the sinner which hath lived an hundred he may be said to have lived longer than he as it is said Wisdom 2.13 Though he was soone dead yet fulfilled he much time Tostat. 5. These temporall blessings are granted and promised upon condition so long as the Lord seeth it to be good for his children and Quantum ordinantur ad futuram remunerationem as they are ordained to be helpes unto the reward to come Thom. If the Lord see that they are rather hinderances than helpes in his secret judgement hee doth otherwise dispose of them as is most for his glory and the good of his children 6. Though they have a short life here In coelis reposita est major compensatio a greater recompence is laid up for them in heaven Calvin As if a man were promised two akers of ground in the barren mountaines of Liguria and afterward have them given in the fruitfull soile of Campania the promise should be more than kept Simler Questions concerning the duty of subjects unto the Civill Magistrate QUEST XXIII Of the duty of subjects toward their Prince BEcause under the name of parents also are comprehended the fathers of the Commonwealth Princes and other Magistrates in the next place now commeth to be declared what duties the subjects are to yeeld unto them 1. They must submit themselves unto those Governours which are set over them in the Lord and honour them by performing all dutifull loyalty and obedience as the Apostle teacheth That every soule should be subject to the higher powers Rom. 13.1 2. Honour also must be yeelded unto them both in heart in word and in gesture So also the Apostle Rom. 13.7 Give to all men c. feare to whom feare honour to whom honour belongeth So Nathan comming in to King Salomon made obeysance upon his face downe to the ground 1. King 1.23 The Romane histories doe make honourable mention of Q. Fabius Maximus for reverencing and honouring his sonne being Consul But Christians are much better instructed by the Word of God and ought to shew the same in practice what reverence feare and honour is due unto Magistrates 3. Fidelity and love must the subjects shew toward their Prince in defending and maintaining his life and state dignity and honour in discovering of treasons conspiracies practices and dangers intended against his life and person So the people did fight for David against rebellious Abshalom and would not suffer David to hazard his person among them for thou art now say they worth ten thousand of us 2. Sam. 18.3 So Mardoche bewrayed the treason of two of the Kings Eunuches against Ahashverâ—sh Ester 6. 4. Subjects also must shew their piety toward their Magistrates to pray unto God for them as the Apostle exhorteth that prayer should be made especially for Kings 1. Tim. 2.2 So the Christians in the Primitive Church used to pray even for the Pagane Emperours in this forme wishing unto them Vitam prolixam imperium firmum domum tutam exercitus fortes Senatum fidelem populum probum orbem quietum A long life a sure Empire a safe house strong armies a faithfull Counsell a good people and the world quiet Tertull. Apolog. cap. 30. 5. Humility also and modesty becommeth subjects not to usurpe upon the office of the Prince but to bring all their complaints unto him not seeking to redresse things themselves as Abshalom did fawne upon the people and insinuate himselfe into their favour wishing that he were their Judge to end their matters 2. Sam. 15.4 6. Another duty is thankfulnesse to be shewed testified and acknowledged by all meanes for the benefits received by their godly government as Araunah being but a stranger in Israel expressed his thankfull minde in giving liberally as a King unto King David 2. Sam. 24.23 7. Subjects also are bound to helpe and support the necessities of the Crowne and Kingdome by giving Subsidies taxes and such other reliefe as the Apostle willeth To give custome to whom custome and tribute to whom tribute belongeth Rom. 13.7 Christ himselfe also paid tribute Matth. 19. and Ioseph and Mary went to Bethlem to be taxed Luk. 2. 8. All these duties must bee performed unto the Civill Magistrate both because it is Gods ordinance from whom they receive their authority Rom. 13.1 and in respect of our selves that under them wee may lead a godly and a peaceable life 1. Tim. 2.2 Bucanus QUEST XXIV How far subjects are bound to obey their Governours BUt the authority of Magistrates over their subjects is not absolute it must be limited according to the rules of the Word of God and subjects are bound no further to obey than they are obliged in conscience according to the Word of God And here these considerations are necessary 1. Who commandeth 2. What 3. And where 1. If it be the inferiour Magistrate that commandeth or requireth any unjust thing the subject that is grieved is to make his complaint and to sue for redresse unto the Superiour and highest Magistrate as Paul appealed from the Romane Governours in Judea unto Caesar. 2.
If it be the Prince himselfe and chiefe Magistrate which enjoyneth any thing unjust and unlawfull it must be considered of what nature and kinde it is that is commanded 1. If it be against piety and our duty toward God we must rather submit our selves to the punishment than yeeld unto the Commandement and so obey rather God than man as the three children did rather chuse to endure the flaming fire than to worship the Idoll which was set up and Daniel resolved rather to be cast into the Lions den than to be barred from making his prayer unto his God 2. If the things commanded concerne our temporall state as in grievous impositions taxes payments no resistance at all is to be used but such burdens must be endured with patience untill by good meanes as first prayer unto God and then making their moane unto their Governours they may bee eased So the people of God did submit themselves to such payments as their land was taxed at by their hard Lords as the people of Judea paid unto the King of Ashur 300. talents of silver and 30. talents of gold which he required of them 2. King 18.14 But Naboths case herein was singular who did well in not yeelding his inheritance unto the Kings desire because that belonged to the speciall policy of that nation not to alienate their inheritance from one tribe to another that a distinction of their families and tribes might be kept that it might be knowne of what tribe and family the Messiah should come Bucanus 3. If the subjects life be by indirect meanes assaulted or the chastity of his wife or the life of his children which a man is bound to defend by the law of nature as we see the unreasonable creatures are ready to defend their young ones the subject in these extremities is not to rise against the Princes authority yet the law of nature will binde him by all lawfull meanes to defend him and his Bucanus As the Prophet Elisha when the King sent a messenger unjustly to take off his head bid the Elders that sate with him in the house to shut the doore and to handle the messenger roughly 3. The third consideration is Where that is in what kinde of State such unjust edicts and commandements are enjoyned for if the State bee usurped by some Tyrant not lawfully possessed of the government it is lawfull for the State to remove him and to take armes against him as the Macchabees resisted King Antiochus wicked decrees 1. Macch. 2. who was an usurper upon that State Againe where the people are free and the Prince received upon condition to maintaine the ancient franchises liberties and immunities of the country the State may lawfully maintaine their liberties against the vexation and violence of Tyrants which was the case of Helvetia when they shaked off the government of the house of Austria And this case is much like unto that when Trajanus the Emperour delivered a sword to a certaine Governour with these words Vse this sword for me as long as I doe justly and against me if I doe unjustly But in an absolute Monarchy the case is otherwise QUEST XXV Whether it had beene lawfull for David to have killed Saul against Bucanus BUt here I cannot let passe untouched that assertion of Bucanus David potuisse juste interficere Saulem c. That David might justly have killed Saul because he had violently taken from him his wife had slaine the Priests and persecuted him with open force But that David did forbeare lest hee might have given offence to the Heathen that would have taken exception to the Kings of Israel if they had entred by bloud and others might have beene encouraged by this example to have attempted the like against lawfull Kings and beside David should have obscured his owne calling being of God and have beene thought ambitiously by seeking his owne revenge to have aspired to the kingdome Bucan de magistrat loc 77. Contra. It was neither expedient nor lawfull for David to have killed Saul as may be shewed by these reasons 1. He himselfe saith Wickednesse proceed from the wicked but mine hand be not upon thee 1. Sam. 24. 14. That which to doe was wickednesse was no wayes lawfull but to have killed Saul was wickednesse as David himselfe confesseth Ergo. 2. Againe David taketh another reason from the calling of Saul Who can lay his hand upon the Lords anointed and be guiltlesse 1. Sam. 26.9 It was not only not expedient but not lawfull to slay the Lords anointed 3. David maketh this distribution Either the Lord shall smite him or his day shall come to dye or he shall descend into battell and perish the Lord keepe me from laying mine hand c. ibid. v. 10. Saul only lawfully could end his dayes in respect of David three wayes by a naturall death or violent in battell or by the extraordinary stroke of Gods hand for he that God had set up must be removed also by God but if David had killed him he had not ended his dayes by any of these meanes 2. Places of doctrine observed upon the fifth Commandement 1. Doct. Of the generall and particular contents of this Commandement THe duties prescribed in this Commandement are of three sorts 1. Either of superiours toward their inferiours 2. Or of the inferiours toward their superiours 3. Or such as are common to them both 1. Superiours are first parents to whom it appertaineth 1. To nourish and provide for their children 1. Timoth. 5.8 If any provide not for his owne and namely for them of his houshold he hath denied the faith c. 2. To defend them against wrong Ephes 6.4 Fathers provoke not your children to wrath 3. To instruct them They must bring them up in the information of the Lord Ephes. 6.4 4. To give them due discipline and correction Prov. 19.18 Chasten thy sonne while there is hope and let not thy soule spare for his murmuring Contrary hereunto are 1. Either to be carelesse to provide for the children as Hagar cast away her sonne in despaire Gen. 21. or to pamper them too much and bring them up wantonly 2. Not to protect or defend them from wrongs or to be too much moved for small injuries offered unto them 3. Not to have care to give them good education and instruction as they whose children called the Prophet bald-head 2. King 2. 4. Not to give them due correction but to suffer them to commit sinne without cheeke which was Eli his fault 1. Sam. 2. 2. Magistrates also are the fathers of the Common-wealth to whom it belongeth first to prescribe good Lawes agreeable to both the tables of the Morall law and therefore the King is bid to read in the Law of God all the dayes of his life Deut. 17.19 2. To see those Lawes executed and the morall Commandements observed and kept of all Rom. 13. vers 4. He is the minister of God to take vengeance c. on him
yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one was Nathaniel a true Israelite in whom there
some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the first that it is no murther when one is justly
slaine and in the other that it is no breach of the Sabbath when necessitie compelleth to breake the rest thereof 1. This were a dispensation to make it lawfull to kill where one cannot justly be put to death and to worke upon the Sabbath where there is no necessitie 2. And a dispensation maketh that lawfull afterward which was not before such dispensation but it was alwayes lawfull both for the Magistrate to put to death and upon like necessitie to intermit or suspend the rest of the Sabbath 3. Beside these interpretations and declarations of these lawes are not devised by man but warranted in Scripture by the Lord himselfe the maker and author of the law and therefore they are not interposed by any humane authoritie Tostat. quast 35. 4. Morall observations 1. Observ. Why covetousnesse is to be taken heed of THou shalt not covet c. Men must not onely withdraw their hands from taking their neighbours goods but restraine their inward coveting and desire and that for these reasons 1. Propter concupiscentiae infinitatem because concupiscence is infinite the desire of the covetous is never satisfied as Isay 5.8 They joyne house to house c. till there be no more place 2. Aufert quietem it taketh away quietnesse Eccles. 5.11 The satiâ—â—ie of the rich will not suffer him to sleepe 3. Facit divitias inutiles it maketh riches unprofitable Hee that loveth riches shall be without the fruit thereof Eccles. 5.9 4. Tollit justitiâ—â—quitatem it hindreth justice For rewards doe blind the wise and pervert the words of the just Exod. 23. 5. Necat charitatem it killeth charitie both of God and our neighbour therefore the Prophet saith Hide not thy selfe from thine owne flesh Isay 58.7 The covetous despiseth his brother who is as his owne flesh 6. Producit omnem iniquitatem it bringeth forth all iniquitie as S. Paul saith 1 Tim. 6.10 The desire of money is the root of all evill Thom. in opuscul 2. Observ. Of the remedies against concupiscence THe remedies against concupiscence are these Basil assigneth these two 1. Si cogitaveris quòd dissolvendus es in terram cessabit insana concupiscentia c. If thou bethinke thy selfe that thou shalt bee dissolved into earth unsound concupiscence will cease 2. Meliorum desiderium minora cogit contemâ—ere The desire of better things will make thee contemne the lesse as the love to the Word of God which is more to be desired than gold will withdraw our love from earthly things Basil. in regula Thomas Aquiâ— addeth foure remedies beside 3. Occasiones exteriores fugiendo By shunning all externall occasions as Iob made a covenant with his eyes chap. 31.1 4. Cogitationibus aditum non praebendo In giving no way to the thoughts as by humbling and afflicting the bodie as S. Paul did 1 Corinth 9.27 5. Orationibus insistendo By applying prayer as our blessed Saviour saith that even devils may bee cast out by fasting and prayer Matth. 17.21 6. Licitis occupationibus insistendo c. By being alwayes well occupied for idlenesse brought the Sodomites to lust it was one of their sinnes Ezech. 16.49 Thom. in opuscul 3. Observ. How the Lord hath punished the transgressors of his law THou shalt not covet In the last place I will shew how the Lord hath punished and judged the transgressors of this precept and likewise of the rest The punishment then which is due for the transgression of the law is either divine or humane The humane is that which is inflicted by the lawes of men which are divers according to divers usages of countries and conditions of people among whom one vice may reigne more than another and so more severitie is required But this defect generally is found in humane censures that the transgressions of the second table are more severely punished than those of the first and those in the second which doe concerne mans outward state as theft are more straightly punished than adulterie which Augustine found fault with in his time and he giveth this reason of this partialitie Quia id pejus credimus quod huic vitae nocet Because we thinke that the worse or greater evill which hurteth this life Lib. de Mendac cap. 9. The divine punishment is of two sorts it is either temporall in this life or eternall in the next And for the first where humane lawes are silent or connivent in censuring the sinnes of men yet the divine justice sheweth it selfe As now shall appeare in this particular enumeration of divers presidents and examples of Gods severitie exercised and shewed upon the transgressors of his law 1. Pharaoh is set forth as an example of an Atheist and prophane person who would not acknowledge the God of Israel but said I know not the Lord neither will I let Israel goe Exod. 5.2 who manifestly transgressed the first precept his end was to be drowned in the red Sea 2. Senacherib a most grosse Idolater as he was worshipping his Idoll Nisroch in the temple was slaine of his two sonnes 2 King 19.37 3. He which blasphemed the name of the Lord in the host of Israel was by the Lords commandement stoned to death Levit. 24.11 4. The man also which gathered sticks upon the Sabbath because he did it with an high hand and is contempt was stoned by Gods appointment Numb 15.31 5. Abshalom both a disobedient childe to his father and a rebell against his Prince was hanged by the haire of the head and stricken through with darts and so is made a spectacle unto all stubborne children and rebellious subjects that such should expect the like judgement at Gods hand 6. Cain for killing his innocent brother was cast out of Gods presence and made a runnagate upon the face of the earth Cruell Abimelech as he slew 70. of his brethren upon one stone so his braines were dasht out with a stone Iudg. 9. 7. Ammon an incestuous person was slaine by the procurement of his owne brother Abshalom for the deflouring of his sister Thamar 2 Sam. 13. That whore and strumpet Iezabel was eaten and devoured of dogges 1 King 21.23 2 King 9.22.35 And as adulterie is an abomination to the Lord the punishment whereof God reserveth to himselfe where the Magistrates hand is not extended as the Apostle saith Heb. 13.4 Whoremongers and adulterers God will judge So the sinne of drunkennesse and glutâ—onie shall not escape the stroke of Gods hand as being the nurserie and seminarie of filthinesse and uncleane lust Drunken Nabal for that sinne and others joyned withall was smitten of the Lord and died 1 Sam. 25.38 And that rich Glutton who pampred himselfe but was mercilesse toward poore Lazarus was tormented in hell Luk. 16. And here I cannot omit to make mention of a strange judgement of God shewed of late upon three persons for this sinne of excessive drinking which happened upon the 27. day of December last being the Lords day next after the Nativitie in the towne
multitude of sacrifices which were to be offered therein as is prescribed Numb 28.29 4. And in regard of their continuance for two of them the Pasch and feast of Tabernacles continued each of them seven dayes the Pasch held from the 15. day of the first moneth unto the 21. day and the feast of Tabernacles likewise began the 15. day of the seventh moneth and ended the 21. day Pentecost onely hath one day allowed which was the 50. day after the Passeover Levit. 23.16 Tostat. 5. These feasts also were observed in remembrance of three great benefits the Passeover of their deliverance out of Egypt the Pentecost of delivering the Law and the feast of Tabernacles of their preservation in the wildernesse Lyranus QUEST XXXI Of the feast of the Passeover Vers. 15. THou shalt eat unleavened bread 1. This was the feast of the Passeover or of unleavened bread which were not two feasts concurring together as Cyril seemeth to thinke Alia est solemnitas Paschae ilia azymâ—rum licet conjuncta vidiatur c. There was one solemnity of the Pasch another of unleavened bread though they seeme to be joyned together 2. Mention is not here made of the Paschal lambe but only of unleavened bread not as Cajetane thinketh Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem c. Because all were not bound every yeere to offer a paschall lambe but to eat unleavened bread seven dayes they were bound c. For the contrary appeareth Exod. 12.24 they were bound to keepe the Passeover as an ordinance for ever but the feast hath the denomination of the greater part because they did eat the Passeover but one day but unleavened bread they did eat seven dayes together 3. In this feast they offered a sheafe of the first ripe corne which as Iosephus writeth was done in this manner Siccantes spicarâ—â— manipulum commandentes c. They dried an handfull of eares and so rubbed or bruised them and then offered them lib. 3. Antiquit. QUEST XXXII Why Pentecost is called the feast of the first fruits Vers. 16. THe feast of the harvest of the first fruits of thy labours This is called the feast of first fruits and yet in the feast of the Passeover the first sheafe was offered 1. Quod primi paâ—es nunc offerebantur Deo sicut in fine Paschae primae spiâ—ae c. Because the first bread or loaves of the new fruit was then offered as in the end of the pasch the first eares Cajetan which were not then so ripe to make bread of 2. Or because now they presented the first fruits of all their labours that is of all that they had sowen but before they brought the first fruits of some one kinde of graine onely which was first ripe Tostat. 3. Or then they offered only the first ripe eares as if a man went into the field and espied 〈◊〉 aliquas appropinquantes ad maturitatem aâ—â—e alias some eares hastening to be ripe before the rest them he gathered and offered unto the Lord but now in the feast of Pentecost they brought the first fruits of all Lyran. 4. This feast was celebrated propter benefictum legis data for the benefit of the giving of the Law Lyran. Which was given the 50. day after their going out of Egypt Tostat. And in remembrance ingressionis in terrum promissam of their entrance into the Land of promise when they did first eat of the fruit of the land Theodoret. And it was a signe of the giving of the holy Ghost which descended on the 50. day after the resurrection Lyran. QUEST XXXIII How the feast of Tabernacles is said to be in the end of the yeere Vers. 16. THe feast of gathering in the end of the yeere 1. Oleaster and Tostatus are of opinion that the common account of the yeere began in the seventh moneth when it was thought that the world was created but that upon occasion of the deliverance of the Israelites in the first moneth of the spring that was consecrated to be the first as touching the keeping of their feasts but the former order remained still for the account of civill matters But it is before shewed that the institution of Abib to be the first moneth was rather then revived than of new ordained and that is the more probable opinion that the world was created in the spring and that in remembrance thereof that was counted the first moneth 2. Cajetane saith It is called the end of the yeere in regard of the fruits of the earth which were then all gathered as both grapes and olives not in respect of the season of the yeere for September was the first moneth of the next yeere and so it should rather have beene said in the beginning of the yeere than in the end But seeing the same moneth was both the end of one yeere and the beginning of another it may be said to be in the end of the yeere though in the first moneth of the civill yeere quòd medicùm distat inesse videtur it might be said to be in it though it were distant a little Tostat. So also Lyran. Immediately after the end of the yeere 3. And wee are here to understand the gathering of all the fruits not only come which was before inned and in the barne seeing it was ripe foure moneths before in the feast of Pentecost but all other fruits as wine and olives which were then gathered as Deut. 16.13 Tostat. QUEST XXXIV Which were the three feasts wherein they were to appeare before the Lord. Vers. 17. THree times in the yeere c. 1. The Israelites had divers festivall times in the yeere as beside the continuall and daily sacrifice they had seven other feast dayes every weeke upon the Sabbath every moneth upon the first day thereof the feast of the Pasch and Pentecost and in the seventh moneth they had three more the feast of blowing of Trumpets upon the first day the feast of Reconciliation upon the tenth and of the Tabernacles upon the 15. which continued untill the 21. Thomas Now they are not bound to come together in all these feasts but only at three of them 2. Though it be not expressed here which three feasts they were to goe up in yet it is evident in other places the feast of the Passeover was one Deut. 16.2 they were to offer it in the place which the Lord should chuse and the continuall practice sheweth the same as is evident Luk. 2.41 the parents of our blessed Saviour went up every yeere to the Passeover So in the feast of Pentecost they were all to rejoyce before the Lord they their sonnes and daughters servants and maids Deut. 16.11 3. Onely the question is concerning the third time of their appearing before the Lord which some thinke was at the feast of the blowing of Trumpets in the 1. day of the seventh moneth and so they continued there during the two
other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to the appearing before the Judge at the latter day
17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the charge and government with Moses Num. 11. of which number
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod assumpturus erat naturam humanam c. That he was
all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being moved by so great a miracle should not contemne their
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the place where the treasure was 2 Chron. 34.14 Ribera
obliqua that the sides went aslope Oleaster also is deceived who thinketh that as twenty cubits and foure postes are allowed for the East gate or entrance so fifteene cubits and three postes are allotted of each side for the North and South-gate or entrance whereas mention is made but of one gate of the court vers 16. and beside all this from vers 14. belongeth to the description of the East end the other three sides the South North and West are made an end of before 3. Now this gate was unlike the other both for the breadth it was twenty cubits broad the gate of the Tabernacle was but ten so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court It was also unlike for the hangings for this was neither so plaine all of one colour as the hangings of the court it differed from them both in matter and forme they were only made of fine twined linen this of blew silke purple skarlet beside Cajetan Neither yet was it so curious as the curtaines of the Tabernacle which were wrought with Cherubims so was not this Tostat. qu. 27. It was set forth with divers kindes of pictures of flowers trees knots exceptis animantium formis the formes and shapes of living creatures only excepted Iosephus QUEST XVII Whether any of the lay people were admitted into the outward court THe outward court being thus described somewhat must be added concerning the use thereof 1. Some thinke that the Levites only were admitted to come into this court as the Priests of the second sort only went into the holy place and the high Priest only into the most holy place thus thinketh Ribera who would seeme to prove it by that place Exod. 40.8 because Moses is bid to hang up the hanging or vaile at the court gate which was made twenty cubits wide that the people might see the whole Tabernacle and not desire to come neere it But this place proveth no such thing it followeth not because a vaile was hung before the gate that therefore none of the people might come in the doore or entrance was made so wide that the people might not onely see the Tabernacle but it was so large because many were to enter that way and as Cajetane conjectureth it being twenty cubits wide it had quinque aditus in ingressu five passages in the entrance one betweene every two postes 2. Lippoman seemeth to be of the same opinion that none but of the tribe of Levi were suffered to enter Quâ— haberent tam Tabernaculum quà m Sacerdotes cum Levitis in majori reverentia That they might have the Tabernacle and the Priests with the Levites in greater reverence But herein consisted rather the reverence to be shewed toward the Levites and Priests that they onely were appointed to minister before the Lord and to present the peoples offerings unto God and the like reverent estimation also they had of the Tabernacle that although they might see it and come neere it yet they might not enter into it 3. I rather thinke then with Tostatus that the people which came to offer were admitted into the court which was made so large Vt ipsi offerentes haberent locum in quo starent tempore sacrificiorum that the offerers might have a place to stand in in the time of their sacrificeâ— quaest 8. And that the people might come into this outward court it may thus further be proved 1 Deut. 12.18 it is said Thou shalt â—at it before the Lord thy God in the place which the Lord thy God shall chuse thou thy sonnes and thy daughters c. This eating and standing before the Lord was coram Altari before the Altar as Tostatus well interpreteth 2. The people are commanded to bring their offerings and present them at the doore of the Tabernacle of the Congregation to the Priest Levit. 17.5 but they could not come to the doore of the Tabernacle but first they must enter into the court 3. This also appeareth by the practice of the people afterward 1 Sam. 1.9 Anna is said to have prayed before the Lord and Eli was not farre off sitting upon a stoole by one of the posts of the Temple which is like to have beene one of the postes or pillars of the outward court David also alludeth to this use and practice saying One day in thy courts is better than a thousand elsewhere Psalm 84.10 Neither was David only privileged to enter into Gods courts but hee speaketh in generall of all the faithfull and true worshippers Blessed is he whom thâ—â— chusest and causest to come to thee he shall dwell in thy courts which as Lippoman himselfe expoundeth is Membrum erit Ecclesiae tuae he shall be a member of thy Church 4. Beda also having reference unto this entrance and ingresse of the people into the court thus applieth it Atrium Tabernaculi exterius inciptentium rudimeâ—ta demonstrat c. The outward court of the Tabernacle doth shew the condition of those which are beginners and newly entred into Gods Church Therefore Iunius judgement is here to be approved who thinketh that although afterward the courts were divided of the Levites apart and of the people apart and of the women by themselves yet in this Ambâ—latoria republica unum fuit atrium commuâ—e walking common-wealth as it were of the Israelites there was one common court for all So also Simlerus Populus in hoc ingrediebatur Into this outward court the people came c. QUEST XVIII Whether all the instruments of the Tabernacle were of brasse Vers. 19. ALL the vessels of the Tabernacle c. and all the pins thereof shall bee of brasse 1. Tostatus thinketh that some vessels belonging to the service of the outward court as for the ministry of the Altar were of gold as the bowles and goblets which were set upon the table of shew-bread which they used in the drinke-offerings And hee further is of opinion that some vessels of brasse served for the use of the inward Tabernacle as the fire pans which they carried fire in unto the Altar of incense But it is not like seeing such a curious distinction is made betweene the vessels of the Tabernacle and the vessels of the outward court that the one should be of gold the other of brasse and that the Ministers of both places were distinct for the Levites came not into the Tabernacle but ministred in the outward court It is like also that the vessels were appointed to their severall places and services that neither the brasen vessels were carried into the Tabernacle nor the gold vessels used abroad in the outward court 2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up or taking downe of the Tabernacle as the hammers mattockes spades were of brasse Lyran. Iun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle Iosh. 6.19 And they may
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The
Chalde Interpreter calleth it Tabernaculum foederis the Tabernacle of the covenant But there is another word used for a covenant aroâ— bâ—rith the Arke of the covenant 1 Sam. 4.3 3. The most usuall reading is The Tabernacle of the congregation for so the word maghed is taken for the assemblie or congregation Numb 16.2 So Paguine Simlerus Osiander with others But Oleaster useth a good reason against this interpretation because the assemblies of the people came not into the Tabernacle but onely to the outward couâ—t as the people themselves confesse Numb 17.13 Whosoever approcheth to the Tabernacle of God shall die 4. Therefore the word maghed comming of jaghad or jaad as Oleaster readeth which signifieth to come or meet with at a certaine or appointed time it is better interpreted Tabernaculum conventâ—â— the Tabernacle of meeting Iunius or the Tabernacle of appointment Vatabluâ— as the Lord himselfe giveth the sense of the word chap. 25.22 Where I will meet with thee or appoint with thee So also Numb 17.4 It may therefore most fitly be called the Tabernacle of appointment or of the appointed meeting where the Lord appointed to meet with Moses and to talke with him QUEST XXIII Whether it belonged to Aaron onely to dresse the lamps Vers. 21. SHall Aaron and his sonnes dresse them 1. Cajetane well noteth Non erat Levitarum hoc efficium sed sacerdotum This was not the office of the Levits but of the Priests the sonnes of Aaron to dresse the lamps 2. And it must not bee read with a conjunction copulative Aaron and his sonnes as Lat. Vatab. Moâ—tanuâ— as though all the whole companie of them should goe in together but disjunctively Aaron or his sonnes Tostat. Iâ—n 3. Hilarie seemeth to be of opinion that it belonged onely unto Aaron to dresse the lamps making this allusion Summus sacerdâ—s lucernas fâ—vens c. iâ—â—ago Christi est qui solus ministrat donat Spiritum sanctum The high Priest nourishing the lamps is a representation of Christ who onely giveth the holy Ghost But this text sheweth that not onely Aaron but his sonnes also are charged with this dutie 4. Therefore Beda well applieth this text understanding by the sonnes of Aaron the Ministers and Pastors of the Church Qui filii sunt veri sacerdotis nostri qui lucem verbi ministrant Which are the children of our true high Priest which minister the light of Gods word 5. And whereas Levit. 24.3 it is said Aaron shall dresse them it must be understood of Aaron and of his sonnes the Priests ex ipsius mandato by his commandement or appointment Iunius And therefore Aaron is onely named because all was done by his direction QUEST XXIV Of the mysticall application of the lamps and oyle thereof THe mysticall application of this oyle which must be offered to maintaine the lamps is this 1. In that the candlesticke was placed not in the most holy place which was a figure of celestiall Jerusalem it sheweth that in the Church now present wee have need of the direction of the word of God yet in the Kingdome of heaven there shall be no such need For the Lambe shall be the light thereof Apocal. 21.23 Rupertus 2. By the light we understand the word of God which the Prophet David saith is a lanterne to the feet Psal. 119.105 Pelargus 3. Oleum gratiam Spiritus sancti ostendit The oyle signifieth the grace of Gods Spirit Isidor Of this holy oyle or ointment the Apostle speaketh Ye have an ointment from hiâ— that is holy 1 Ioh. 2.20 4. As the oyle is pressed forth of the Olive so Oleum Spiritus sancti ècracis Christi torculari expressum The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs the puritie of doctrine is signified Haeretisi adulteriâ—um excogitant â—leâ—â— Heretikes doe devise adulterate oyle that is corrupt doctrine Procopius 6. Lastly Augustine thus applieth all together by the Tabernacle he understandeth the world Luceâ—nae accensid verbi est incarnatio candelabrum crucis lignum lucerna in candelabro lucens Christus in cruce pendâ—â—s The lighting of the lampe is the incarnation of Christ the candlesticke is the crosse the lampe giving light in the candlesticke is Christ hanging upon the crosse c. QUEST XXV Of the description and situation of the whole Tabernacle THis then was the forme and fashion of the whole Tabernacle 1. The outward court was first set up which was an hundred cubits long of each side and fiftie cubits broad at each end and round about it were sixtie pillars twentie of a side and ten at each end and this court was hung round about with curtaines of five cubits high on the East end was the gate in the middest of the side of twentie cubits hung with a vaile of foure colours white blew scarlet purple 2. Then was set up the Tabernacle which was thirtie cubits long and twentie cubits broad the which was compassed on each side saving before toward the East with boords laid over with gold twentie on each side and at the West end eight Then it was hung over with the fine curtaines wrought with Cherubims which hung on each side of the Tabernacle and went over the roofe upon them were laid the haire curtaines then round about below were hanged the red Ramme skins and above them the covering of Badgers skins Thus the Tabernacle was finished without 3. After this it was divided into the most holy place which contained ten cubits square and there upon foure pillars was hanged a vaile wrought with Cherubims their followed the holy place which contained twentie cubits in length the rest of thâ—se thirtie cubits on the East side whereof was hung up a vaile upon five pillars which was made of fine twined linen blew silke purple scarlet as the other but not wrought with Cherubims 4. The Tabernacle being thus set up and divided then the holy instruments were placed therein in the most holy place was the Arke with the tables of the Law onely within it and before it Aarons rod and the pot of Manna in the most holy place without the vaile was set on the South side the candlesticke over against that on the North side the table with the shew-bread and before the vaile of the most holy place the Altar of incense In the outward court before the doore of the Tabernacle toward the North was the brasen Altar for sacrifice and betweene that and the Tabernacle the brasen Laver wherein the Priests did wash their hands and feet chap. 30.19 Montan Ribera ex Iosepho 5. Now it appeareth by this description that Augustine is in great error 1. He saith Intrabatur in Tabernaculum ab occidente They entred into the Tabernacle on the West Whereas it is most evident chap. 26.22 that the West end of the Tabernacle was closed up with boords
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with the fire of affliction Of his government as the Prophet saith
the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding thereof the one of silver the other of gold from the
Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they should be there consecrated where the chiefe of their service
unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the inwards and legs were washed and all was burnt upon the
and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely of the next sonne of Aaron which should succeed him which
among them Vers. 45. ANd I will dwell among the children of Israel 1. We must make a difference betweene Gods generall presence every where and his gracious presence in his Church his presence of power is in all places but his presence of grace is only among his owne servants Simler So God is said sometime to be with his children when he blesseth and prospereth them as Potiphar saw that God was with Ioseph Gen. 39. and he is said not to be among them when hee withdraweth his favour and assistance as Moses saith unto the people Numb 14.42 The Lord is not among you and therfore they were in that place overthrowne of their enemies Thus also Thomas distinguisheth of Gods presence Est communis modus c. There is a common manner of Gods being every where and in all things per essentiam potentiam prâ—sentiam by his essence power and presence est alius modus specialis and there is another speciall way of Gods being present sicut amatum in amantâ— as that which is loved is present in him that loveth as our Saviour saith If any man love me c my father will love him and we will come unto him and we will dwell with him Ioh. 14.23 And so the Lord is said to dwell here among his people 2. And here also there is speciall relation to the situation of the Tabernacle which was set up in the middest of the tribes three of them pitching before three behind and three of each side and in that respect God also is said to dwell in the middest of them because his Tabernacle which the Lord made his habitation was in the middest of the host Tostat. qu. 21. 3. But this must be understood conditionally that the Lord would dwell among them so long as they worshipped him aright as hee commanded them Osiander 4 And so hee will not onely dwell among them but worke such wonders among them that they shall by experience knowe that God onely and none other delivered them out of Egypt to serve him Tostat. ibid. 4. Places of Doctrine 1. Doct. No perfection in the Priesthood of the law Vers. 1. TAke a young bullocke c. This first sacrifice being offered for the sin of the Priests that were to be consecrated ought to put them in mind that they themselves were sinners and had need of sacrifice Oleaster Which evidently proclaimed that there was no perfection in their Ministerie but that they were to looke for an high Priest so perfect that needed not first to offer sacrifice for his owne sinnes as the Priests of the law did Hebr. 7.27 2. Doct. Of dividing the Word aright Vers. 17. THou shalt cut the ramme in peeces To this usage of the law the holy Apostle seemeth to allude exhorting Timothie to divide the Word aright 2 Tim. 2.15 that as the Priest divided the sacrifice and laid every part in order and as hee in other sacrifices gave the Lord his part and tooke the Priests part and delivered the rest to the people so the Minister of God should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word aright deliver the true sense thereof not wrest or deprave it with false glosses or fained allusions as the Valentinians abused the Scripture and Origen is found herein to have been in great fault Simlerus 3. Doct. Of the imposition of hands Vers. 21. THou shalt sprinkle it upon Aaron c. These ceremonies of washing anointing sprinkling which were used in the consecration of the Priests of the old Testament are not requisit now The Apostles in the new Testament used imposition of hands as the Deacons are ordained by imposition of hands Act. 7.8 So thy praied and laid their hands upon Saul and Barnabas and sent them forth for the worke of the Ministerie Act. 13.4 which externall observation is yet retained in the Church of God whereby 1. They which are ordained are confirmed in their calling 2. They are admonished that their abilitie and sufficiencie for that calling is not of themselves but from him in whose name hands are imposed upon them 3. It is a signe of Gods protection and assistance if they be diligent in their calling that his hand shall protect them 4. And if they be unfaithfull that his hand shall be upon them to judge them in this sense the Prophet David saith Thine hand is heavie upon me day and night Psal. 32.4 Marbach 5. Places of Controversie 1. Cont. Against the anointing of Priests with oyle in their consecration Vers. 7. THou shall take the anointing oyle This oyle was a signe of the graces of the Spirit which should be powred abundantly upon Christ the true high Priest as the Prophet David saith Psal. 45.7 Thy God hath anointed thee with the oyle of gladnesse above thy fellowes This ceremonie then of anointing being fulfilled in Christ it savoureth of Iudaisme to revive this ceremonie now as the Romanists doe in the consecration of their Bishops and Priests This were to be wiser than Christ who commanded no such thing to be done and than his Apostles who used no such ceremonie in the ordaining of Ministers Gallas 2. Cont. Against the anoynting of the fingers Vers. 20. ANd upon the thumbe of the right hand The Romanists retaine the like ceremonie in ordaining of their Priests for they anoint their thumbes and forefingers with oyle as Aarons thumbe was with bloud that those fingers may bee consecrated to handle the bread in the Eucharist which they call the Lords bodie But we reade not that either Christ himselfe or his Apostles anointed their fingers for the consecrating of the Sacrament these then the Apostle calleth the commandements of man touch not taste not handle not Colos. 2.21 Gallas 3. Cont. That the ramme signified not Peter Vers 19. ANd thou shalt take the other ramme These two rammes some would have signifie Peter and Paul the ramme of burnt offering which was wholly consumed they say signifieth Paul amore Christi totum incensum that was wholly set on fire with the love of Christ the other ram wherewith they anointed the eare thumbe and toe of the Priests did prefigure Peter Nam EcclesiaÌ„ Romanae obedieâ—dum est in his quae sunt fidei For the Church of Rome must bee obeyed in those things which belong unto faith which commeth by hearing and this is signified by touching the eare likewise in those things which concerne manners which is understood by anointing the hands and feet which are instruments of all actions Gloss. ordinar Moraliter Contra. 1. And was not Peter wholly ravished and set on fire also with the love of Christ as well as Paul If not why do you preferre him before Paul 2. If faith come by hearing how should the Pope be obeyed in doctrine seeing he useth not to preach to be heard 3. In matters of faith not onely the Romane Church but any other is to bee heard and followed but seeing the Romane Church teacheth doctrines contrarie to faith there it may
small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall ointment the graces and gifts of Gods spirit which should be
that businesse for so this phrase is used when the Lord sheweth his speciall care toward one either in ordaining him as an instrument of some great worke as the Lord saith of Cyrus that he had called him by name Isai. 45.4 or it is an argument of Gods great love toward such as he calleth by name as chap. 33.17 the Lord saith to Moses I know thee by name and of Israel Isai. 43.1 Feare not I have redeemed thee and called thee by name Pelarg. Simler 3. This sheweth also that whereas the Lord had appointed divers workemen beside for all the worke could not goe thorow one mans hand or two yet he had named Bezaleel to be chiefe and the directer of others Tostat. qu. 1. QUEST II. Whether Caleb the sonne of Iephunneh were grandfather to this Bezaleel Vers. 2. THe sonne of Vri the sonne of Chur. Which Chur or Hur was the sonne of Caleb for Caleb of Ephrath begat Chur Chur begat Vri and Vri begat Bezaleel 1 Chron. 2.21 22. But hereupon ariseth a great question seeing Caleb was but forty yeere old when hee was sent by Moses to search out the land Iosh. 14.7 which was the next yeere after this in the second yeere of their comming out of Egypt Numb 13. how Caleb being but fortie yeeres old could be great grandfather unto Bezaleel 1. Hugo de S. Victor saith it is insolubilis quaestio a question not to be dissolved for by this reckoning Bezaleel could not be above two yeere old which was impossible that a child so young should be fit for this worke And so he leaveth this doubt without further answer 2. R. Salomon would give some satisfaction but in stead of avoiding one inconvenience he falleth into many he saith that Caleb at eight yeeres old married his first wife Azuba and she died in the first yeere the next which was his ninth he married Ephrath his second wife which was otherwise called Marie the sister of Moses and of her he begat Chur in his tenth yeere Chur in the end of his tenth yeere which was the 21. of Caleb begate Vri Vri in his ninth yeare which was the 30. of Caleb begat Bezaleel and Bezaleel in his tenth yeere which was the 40. of Calebs age began to frame the Sanctuary Contra. But here many unlikely things are affirmed 1. That Caleb should take a wife at eight yeeres old 2. That he at nine should have to wife Miriam that was very neere ninety yeeres old for she was elder than Moses who was now 81. yeeres old or thereabout for shee was of some discretion when Moses was but a childe as appeareth by her answer to Pharaohs daughter Exod. 2. shee might be then some ten or twelve yeeres old 3. It is as unlikely that Chur and Vri should have children at the age of ten yeeres 4. And as improbable it is that Bezaleel at ten yeeres should be a principall workman in the Sanctuarie 2. Lyranus also is deceived who saith that those there mentioned 1 Chron. 2.21 22. Chur Vri Bezaleel were not the same with these yet of the same name and of the same tribe But as Tostatus reasoneth it is not like that three in one line the sonne father and grandfather should be of the same name with three other following one another in the same line and kinred as sonne father and grandfather and yet not be the same men Non credo in tota scriptura repetiri I thinke saith he the like cannot be found in all the Scripture 3. Tostatus therefore is of opinion that there were two Calebs and that this Caleb the sonne of Iephunneh could not be the grandfather but the other which was the sonne of Ezram which he proveth by these two arguments 1. Because these two Calebs came of divers fathers the one was the sonne of Ezron 1 Chron. 2.18 the other the sonne of Iephunneh 1 Chron. 4.15 wherein Vatablus in his annotation there taketh to be Ezron but therein is deceived and must needs so holding fall into the same inconvenience that Caleb at 40. yeeres was a great grandfather 2. Because Caleb the sonne of Ezrom if hee had beene now living could not have beene lesse than 167. yeere old as it may be thus gathered Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. yeeres and the time of the Israelites being in Egypt was 215. from that take 50. yeeres when Caleb was borne and there remaineth 165. and two yeeres more were run when Caleb was sent to spie out the land so if it were that Caleb he should be then 167. yeere old whereas he himselfe saith he was but forty Tostat. 4. But Tostatus as he ghesseth right that there were more than one Caleb and that Caleb the sonne of Iephunneh could not be the great grandfather to this Bezaleel so yet herein he is deceived in making but two Calebs in all Caleb dupliciter invenitur Caleb is found to be double that is two of that name whereas it is evident there were three one was Caleb called also Chelubai the sonne of Ezron 1 Chron. 2.9.18 the second Caleb was the sonne of Chur or Hur the sonne of the first Caleb 1 Chron. 1.50 And the third Caleb was the sonne of Iephunneh 1 Chron. 4.15 Iun. ibid. The first of these three was the great grandfather unto this Bezaleel 5. But it will be objected against this answer that the first Caleb called also Chelubai had a daughter called Achsah 1 Chron. 2.49 And this Achsah was daughter to the younger Caleb the sonne of Iephunneh which was married to Othniel Iud. 1.13 Whereunto the answer is this that the first or elder Caleb might have a daughter called Achsah and the younger Caleb also might call his daughter after the same name Iun. annot 1 Chron. 2.49 for upon the reasons before alleaged it can by no meanes bee admitted that Caleb of Iephunneh should bee the father of this Chur or Hur and so great grandfather to Bezaleel QUEST III. Whether this Hur were the same before mentioned chap. 24.14 supposed to be Moses brother in law Vers. 2. THe sonne of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands whom they affirme to have married Miriam or Mary Moses and Aarons sister So Iosephus Lyranus Simlerus But Tostatus taketh exception hereunto because this Hur could not be lesse than 140. yeere old or thereabout which was too great an age for any to live in those daies and therefore he thinketh it was not the same Hur whom Moses left with Aaron to bee Judges among the people in his absence while he returned And thus they would collect the yeeres of the age of Hur Pharez might beget Ezrom at 25. Ezrom Caleb at 25. Caleb Chur at 25. which make yeeres 75 this summe being taken from 215. the time of Israels sojourning in Egypt there will
Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive request concerning himselfe and yeeldeth to his request for the people
adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that God could be made with mens hands 5. Therefore the plurall
so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus Or one sinner make reconciliation for another 4. And for this
madly bent c. or when he saw that they would kill him Nisi Altare construeret unlesse he would build an Altar then he proceeded Tostat. qu. 12. QUEST XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day Quia sperabat Mosem rediturum c. because hee hoped Moses would returne before the next day Vatablus Tostat. But Cajetans opinion is here more probable that noteth great forwardnesse in Aaron to keepe this solemnitie the people no doubt urging and in a manner forcing him Non poterat festum citius indici The feast could not be sooner appointed than against the next day So by this it rather may be gathered that Aaron to satisfie the peoples desire when he saw they would not be gainsaid proclaimed this solemnitie upon a very short warning 2. But Cajetans opinion in the rest is very harsh that Aaron was herein more besotted than the people for whereas the people gave but the common name Elohim to the idoll Ipse ineffabile incommunicabile nomen attribuit He attributeth unto it that incommunicable name not to be uttered c. hee meaneth Iehovah and that Nullo instigante none pricking him forward Et voce publica and with publike proclamation Contra. Aaron was not so prophane and irreligious as to ascribe the name Iehovah unto an idoll but he would seeme to doe all this for the honour of God Ill◠culium hunc institutum indicat He sheweth that this solemne worship was instituted for God Simler Gallas Osiand Calvin Like as Micah having made him images and gotten a Levite into his house thought that God was thereby well pleased and would surely blesse him Iud. 17. And with the like superstitious devotion they sacrificed unto God afterward in high places thinking that service to be acceptable unto God as here Aaron would seeme to celebrate this solemnitie unto the Lord Ferus QUEST XXI Of the sacrifices who and what was offered upon the Altar that Aaron made Vers. 6. SO they rose up the next morning and offered burnt offerings c. 1. Here their diligence is observed that earely in the morning rose up to keepe this idolatrous and impious solemnitie Simler Cajetan 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood it is like that according to the ancient custome the first borne offered sacrifices as it is observed c. 24. how Moses sent certaine young men of the children of Israel to sacrifice 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices yet herein they followed the ancient practice continued among Gods people in offering sacrifices and that of cleane beasts for that distinction of cleane and uncleane beasts was of old time observed even before the floud as is evident Genes 7. 4. They offer but two kinde of sacrifices burnt offerings which were wholly consumed upon the Altar and peace offerings part whereof they did eat which brought the sacrifices and therewith the people did feast now sin offerings they brought none because they had not seene Moses hitherto to have offered any sacrifice for sin but onely of the two former kinds And the people did flatter themselves that herein they did well and were farre off from acknowledging their sinne and therefore thought not of any sin offering Tostat. qu. 16. QUEST XXII What is meant in that it is said They rose to play Vers. 6. THe people sate downe to eat and drinke and rose up to play 1. Whereas this word tzachak to play signifieth foure things either play and sport as children use to play as Ismael did with Isaak Gen. 21. or to dally as man and wife as Izhak sported with Rebekah Gen. 26. or to fight as Abner spake to Ioab that the young men might play together in which sword play the one killed another 2 Sam. 2. or to commit idolatrie Here R. Salomon whom Tostatus followeth doth thinke it to bee taken in the last sense as the Apostle seemeth also to affirme 1 Cor. 10.7 Neither be yee idolaters as were some of them as it is written they sate downe to eat and drinke and rose up to play But this their wanton and lascivious playing was a fruit rather and effect of their idolatrie they first had committed idolatrie in offering sacrifices before the golden calfe then Ex idololatria ad gulam prorumpunt ex gula in lasciviam From idolatrie they fall to gluttony from gluttony to wantonnesse And the Apostle doth not conclude their idolatrie out of that word but Ludos illos inter idololatrica sacra recenset Rehearseth their play among the ceremonies and rites of idolatrie Osiander They were idolaters because they did all these things in honour of that idoll 2. By their playing therefore properly is understood their dancing singing and leaping before the golden calfe as appeareth by the noise which was described by Moses and Iosua before they came at the campe Iun. Tostat. Simler Thus the people turned all upside downe their earings and jewels which God had given them from the Egyptians they bestow upon an idoll with the same feet wherewith they walked thorow the red sea they dance before the golden calfe and with the same mouth wherewith they sung praises unto God after the destruction of the Egyptians in the red sea they now sing unto the idoll 3. But although by play is chiefely meant here the mirth and melodie which they made yet they by all likelyhood fell into a further degree of wantonnesse and lascivious behaviour as when Israel joyned themselves to Baal peor they did not onely commit spirituall fornication in bowing unto their gods but defiled their bodies also with the daughters of Midian Such were the sacrifices of the Gentiles set forth with obscene spectacles in their sacrifices called floralia the harlots were brought forth naked upon the stage Simler So Procopius Immunditia conspicitur in idololatrarum solemnitatibus Uncleannesse and filthinesse is seene in the solemnities of idolaters 4. Where it is said they did eat and drinke Calvin saith Inscitè multi ad crapulam torquent Many unskilfully doe wrest it to shew their riot and excesse and thinketh thereby onely to bee signified simplie that they feasted But I rather here approve Simlerus judgement Credo hoc convivium immodestum fuisse intemperans c. I beleeve rather that this feast was immodest and intemperate And so Ambrose expoundeth it Nemo se luxui committit nisi qui recedit à praeceptis Dei No man giveth himselfe over to riot but he which departeth from the precepts of God and then he alleageth this place QUEST XXIII Whether this sin of Aaron and the Israelites can any way be excused BUt now all this fact of Aaron and the Israelites in making a golden calfe sacrificing and dancing before it some goe about to excuse 1.
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
Analys But we reade not of any such plague mentioned in the Scripture and therefore it being a conjecture without ground is with more reason rejected than received 6. Rab. Salomon thinketh that every day wherein the Hebrewes were punished was this day of visitation and R. Moses Gerundens saith that there is no revenge to this day in Israel Wherein there is not an ounce of the iniquity of the calfe Ex Oleaster But the Lord meaneth some speciall day of visitation here Tostat. quaest 46. And this is the Jewes blindnesse to thinke still that they are punished for their fathers sinnes because they see not their owne 7. Simlerus and Borrhaius Pelargus doe thinke this day of visitation to be understood of all those plagues and calamities which they suffered in the desart where all their carcasses fell which were above twenty yeere old when they went out of Egypt onely Caleb and Ioshua excepted And though this befell them for their murmuring as is declared Numb 14. yet other former sinnes might concurre withall 8. But it is not necessary to set downe any certaine time of punishment which should be this day of visitation Cum varie tum in paâ—res tum in filios Deus animadvertit Seeing God did divers wayes punish both the fathers and the children Gallas And it is no new thing with God Plura simul peccata uno vindictae genere vocare in judicium In one kinde of punishment to judge many sinnes Calvin Therefore seeing God often times deferreth the punishment of the fathers to the third and fourth generation the Lord afterward when he saw his time and other sinnes gave occasion did also remember this 9. But together this must be understood that God would in the meane time expect their repentance and if they did not repent then when time served he would remember them accordingly Marbach Yet the Lord doth also herein a manner foretell that the people would give novas subindies occasiones new occasions still of punishment such was their hardnesse of heart Calvin QUEST LXXXV When the Lord plagued the people for the calfe Vers. 35. SO the Lord plagued the people 1. R. Salomon thinketh that this was some plague sent into the host by the Lord at this time beside the slaughter of three thousand by the Levites So also Tostatus But there being here no expresse mention made thereof this opinion wanteth a foundation to be built upon 2. Lyranus addeth further that thus the Latine text may be helped which readeth 23. thousand for three thousand these 20. thousand might be those which died of the plague But Tostatus taketh away this answer for still if the originall only make mention of three thousand and the Latine of 23. thousand it must needs be in errour departing from the Hebrew fountaine quaest 46. Yet Tostatus falleth into a worse inconvenience in justifying here the Latine text before the Hebrew as is shewed before quest 72. 3. Therefore these words And the Lord plagued the people have relation to the slaughter of three thousand made by the Levites vers 28. and it is said the Lord plagued them that they might know that this punishment Non à Mosis arbitrio sed judicio Dei profectum est Proceeded not from Moses minde but from the judgement of God Gallasius So also Simler Calvin Oleast Osiand Marbach Pelarg. 4. Iunius thinketh that this plague was alio tempore at another time when the Lord punished them for other sinnes But the former exposition is to be preferred because wee reade not of any such plague inflicted for this sinne So Hugo de S. Victor interpreteth so God plagued the people sciliâ—et supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâ—c instinctu Dei factum non malevolentia Mosis That this was done by instinct of God not through the malice of Moses QUEST LXXXVI Of the difference betweene the act of sinne the fault staine and guilt Vers. 35. BEcause they made or procured the calfe which Aaron made The Latine Translater readeth the Lord plagued them pro reatu vituli for the guilt of the calfe that is the sinne committed about the calfe Tostatus hereupon taketh occasion to shew the difference betweene pâ—ccaâ—â—do reatus the sinne and the guilt thereof which Hierom thus translating seemeth to confound and because some use may be made of his tractate here I will compendiously and summarily abridge it In every sinfull act then there are five things to be considered Actus peccati cuâ—pa â—acula reatus poena The very act of the sinne the fault the blot the guilt the punishment 1. The act of sinne as it is an act is not alwayes evill for idem est actus in peccato in honesto there is the same act in substance in sinne and in that which is honest as in adultery there is the like externall act as in lawfull matrimony the fault which is in respect of the circumstances which are not observed maketh the difference 2. The second thing to bee considered is culpa the faultinesse of the action which is committed by the not due observing of circumstances which are these 1. Quid what it is that he doth whether it bee lawfull or unlawfull honest or dishonest 2. Quantum the quantitie must bee considered as one may steale much or little and raile sparingly or with a full mouth 3. Quoties how often for hee that committeth the same sinne often is more blameable than he which doth it but seldome 4. Qualiter in what manner whether willingly or unwillingly whether hee be quicke or slow in doing it 5. Cum quo with what instrument as he that smiteth with a stone is not equall to him that striketh with a sword 6. Ad quem with whom the sinne is committed as fornication betweene them that are married is more heinous than betweene single parties 7. Vbi where in what place as to steale any thing out of the Church is worse than out of an house 8. Quando when for it is more to sinne upon the Lords holy day than upon another 9. Ad quid to what end for the end maketh a thing of it selfe lawfull unlawfull to make an action good all these things must concurre but it is enough to make it evill if it faile in any of them Now this faultinesse of the action passeth with the action it selfe which is the subject thereof and remaineth not 3. But there is left behind macula a certaine staine or blot in the soule whereby the image of God is deformed 4. And beside this staine there is a guiltinesse of punishment 5. And then the last thing is the punishment it selfe in this world or the next QUEST LXXXVII How God may justly punish twice for one sinne BUt seeing it is here said that God plagued the people how can it stand with Gods justice to punish them againe for the same sinne as he threatneth he will visit their sinne in
face afterward 6. Wherfore by this phrase is only meant that cleere revelation which the Lord shewed to Moses more than to any other so that it is spoken comparatively to other Prophets the Lord will speake by vision and dreame but to Moses mouth to mouth Num. 1â— 8 Simler He spoke to him face to face valde familiariter very familiarly his divine essence he could not see as the Lord answereth him afterward vers 20. Lyranus As a friend imparteth to a friend his secretâ— and counsell so Deus non abscondebat ab illo consilium God did not hide from him his counsell Rupertus The face of God is the knowledge of God Cognoscitur Deus per speculum cognoscitur per seipsum God is knowne as by a face in a glasse he is seene by himselfe in a glasse here in himselfe in heaven Gregor Moses saw God here as in a glasse but as he is in himselfe he could not see him But it will be objected that Iacob also saw God face to face therefore he saw as much as Moses but the meaning onely is that God appeared there to Iacob more manifestly than before sed pro ipsius gradu mensura but according to his degree and in measure Gallas Marbach Burgensis hath another answer that he which spake with Iacob face to face was an Angell he is called Elohim which name is given unto Angels as well as unto God but here he that spake with Moses is called Iehovah which name is proper and peculiar unto God But in as much as that Angels name was ineffable for Iacob desired to know it but it was not declared unto him it is certaine that it was Christ himselfe who in hmmane shape there wrestled with Iacob and therefore I preferre the former answer QUEST XX. Why Ioshua is here called a yong man Vers. 11. HIs servant Ioshuah a yong man 1. Ioshua was not in respect of his yeeres a yong man but was at the least at this time 43. yeeres old as Simlerus collecteth for he lived after this fortie yeeres during the sojourning of Israel in the desart and afterward was Captaine and Governour of the people 27. yeeres which all make together 100. and 10. which was the whole age of Ioshuah But allowing unto Ioshuah 17. yeeres of government only as Iunius which is more probable then Ioshuah was 53. yeeres old at this time And it is evident that Ioshuah was of good yeeres and experience who was before made Captaine of the warres against Amalek chap. 17. 2. And that Ioshuahs time of government was not 27. but only 17. yeeres may bee thus gathered from the going out of Israel out of Egypt unto the fourth yeere of Salomons raigne are 480. yeeres 1 King 6.1 which are thus gathered fortie yeeres in the wildernesse the Judges make 299. yeeres Eli Samuel and Saul 80. David 40. of Samomons reigne there must be counted foure there want only 17. yeeres to make up the former summe of 480. which time must be given unto Ioshuahs government and no more 3. He is therefore called a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar not so much with relation to his manners because he was integer an upright man and innocent without guile or fraud Simler Cajetane or in respect of his service or attendance as sometime in that sense puer a lad is taken for a minister as Iun. Oleaster Tostatus for there is another word meshartho which signifieth his minister Lippoman But it either may be taken here pro discipulo for a disciple or scholar as our blessed Saviour after his resurrection said to hâ—s Disciples children or lads have ye any meat Ioh. 21. Lippoman or else he is called juvenis respectu Mosis a young man in respect of Moses Lyranus QUEST XXI Whether Ioshuah is here understood not to have departed from the Tabernacle Vers. 11. DEparted not out of the Tabernacle 1. The most doe understand this of Ioshuah that he departed not out of the Tabernacle But after the Lord was departed from Moses and the cloud removed mâ—nebat ibi ad custodiam he remained there to keepe it Oleaster ne cui pateret accessus homini aut bestiae that none should come neere it man or beast Tostat. qu. 11. 2. Upon this ground they further make Ioshuah a type of Christ qui semper in conspectu Dei intercedit pro nobis who is alwaies in the fight of God to make intercession for us Osiander Rupertus maketh Ioshua a figure of the Gospell as Moses signifieth the Law Spiritus viviâ—icans à tabernaculo cujus pontifex Christus non recedit The quickning spirit doth never depart from the Tabernacle the high Priest whereof is Christ which spirit the Law hath not Gloss. interlin applieth Ioshuahs continuall being in the Tabernacle unto Christs promise that he would be with his Disciples to the end of the world 3. Some hereupon further note that Aaron quasi sacerdotio suo privatur Aaron is for the time deprived as it were of his priesthood and the keeping of the Tabernacle committed to Ioshua Simler Pelarg. 4. But all these collections are grounded upon the false interpretation of the text for this last clause must be referred unto the Lord mentioned in the beginning of the verse not unto Ioshua for over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar is the distinction rebiah which doth distinguish and divide it from the sentence following So that thus the sentence must bee read When Moses returned into the host and his servant Ioshua a yong man hee departed not from the middest of the Tabernacle that is God who was present in the visible signe of the cloud Iun. The meaning then is that the cloud departed not from the Tabernacle which was without the campe whereby the Lord signified that he would not go among them as he had said vers 3. And seeing Moses could not enter into the Tabernacle while the cloud was thereon chap. 40. how is it like that Ioshua could abide there continually And further whereas only Moses and Ioshua as Cajetane noteth were admitted to come unto the Tabernacle quia soli immunes erant à peccato populi because they onely were free from the sinne of the people it was fit that Ioshua should attend upon Moses being his Minister and that Moses should not go and returne alone into the campe 5. Procopius so understandeth it as that Ioshua intra castra se continet did keepe himselfe within the campe because he was yet but a young man and not perfect and so not fit to be admitted to the colloquie or speech of God But Ioshua neither stayed in the campe when Moses went forth to the Tabernacle neither yet is it to bee supposed to have stayed behind in the Tabernacle when Moses returned but he did accompanie him and attend upon him both to and from the Tabernacle 6. The Tabernacle needed no keeper God shewing there continually evident signes of his presence the cloud
by day resting upon the Tabernacle and fire there appearing by night QUEST XXII When the Lord thus said to Moses Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth that all this which followeth to the end of the chapter is set downe in the same order of time as it was done and that there is no anticipation of the historie as there is before from these words in the fourth verse And when the people heard c. unto these words vers 12. Then Moses said to the Lord and he yeeldeth three reasons why the historie is transposed in the former place and not in this 1. Because in the beginning of the next chapter there is a word of coherence deinceps afterward which coupleth that historie with that which goeth before 2. The argument is continued from the 12. verse to the end of the chapter and so one thing hath dependance of another 3. The historie must not be transposed without great necessitie for then we shall have no certaintie in Scripture in what order any thing was done Contra. As these reasons may well be admitted for the consequence and coherence of the rest which followeth in this chapter that the things here rehearsed were done before Moses was called up with the second tables so they serve as well to prove that the former narration from vers 4. to vers 12. which Tostatus thinketh to have been done after Moses comming downe from the mount is set in order according to the time of the doing and went before Moses going up the second time into the mount 1. There is the same word of coherence used in the beginning of the 12. verse vaiomer and Moses said which beginneth the next chapter vaiomer and the Lord said 2. There is also a coherence of the matter and argument for Moses having shewed how the Tabernacle where was Gods visible presence was without the host which was a signe of the Lords departure from the people now Moses entreateth the Lord that he would returne unto his people and that his presence might go with them 3. Neither is there any necessitie why the former historie should be imagined to be transposed and therefore according to Tostatus owne conclusion Semper est accipienda quaelibet litera c. Every place of Scripture must be taken according to that order wherein it is set downe without any anticipation or recapitulation nisi ex litera ipsa vel aliâ—â—de demonstrâ—tur c. unlesse by the letter it selfe or otherwise it may be shewed that it is otherwise to be taken Tostat qu. 13. QUEST XXIII How Moses desireth to know whom the Lord would send with them seeing he had promised before to send his Angell Vers. 12. THou hast not shewed whom thou wilt send with me And yet the Lord had pormised to send his Angell before them vers 2. 1. Some thinke that Moses causatur differri adventum Messia doth complaine that the comming of the Messiah was deferred Lippom. And that he speaketh of one which should lead them not into that earthly countrie sed in terram viventium but into the land of the living Rupertus But it is evident that Moses heere speaketh of the conducting of them into the promised land therefore he saith vers 15. if thy presence go not with us carrie us not hence neither was Moses ignorant of the true Messias who should conduct him and all Gods people to the heavenly Canaan 2. Some againe take it as though Moses should desire some assistant and associate videbat se solum omni auxilio destitutum he saw himselfe to be left alone and void of all helpe for Aaron who was joyned with him before had made himselfe unworthie of the government and Ioshua was yet too young to take upon him the administration Gallas But it appeareth by the Lords answer vers 14. My presence shall go with thee that Moses required no humane coadjutor to be given him but the Divine assistance 3. Osiander thinketh that Moses thus saith because the Lord had retracted and revoked his former grant that his Angell should go before them and therefore laboureth for the renuing of this promise But it is evident that twice together the Lord promised to send an Angell chap. 32.34 and 33.2 but it no where appeareth that the Lord retracted that promise 4. Oleaster thus reconcileth these places Quia non acceptaverat Angeli ducatum because Moses had not accepted of the guiding and leading of an Angell which was promised therefore he further presseth God to know who shall be sent with them But seeing this Angell should cast out the Canaanites before them vers 2. it is not like that Moses would not accept of so gracious a promise 5. Calvine thinketh that the Angell before promised to be sent was a created Angell and ministring spirit and that being a common benefit which is granted to other nations over whom the Angels of God are set therefore de continua serie prioris gratiae certior fieri cupit he desireth to be sure of the continuall course of Gods former grace But Moses could not be ignorant that the Angell which was promised to be sent before them was God himselfe of whom the Lord had said before chap. 23.21 my name is in him 6. Some understand it of the meanes ostende mihi media auxilia shew mee the way and meanes whereby I should evercome so many nations Ferus But this had been curiositie in Moses to have enquired after the particular meanes and it had shewed some weaknesse and infirmitie in him 7. Cajetane interpreteth thus God had promised his Angell before but he shewed not quem Angelum what Angell he would send quantae authoritatis cujus praesidentiae of what authoritie and presidencie Lippom. But Moses looketh higher than to the presidencie of Angels for he saith vers 15. If thy presence go not with us carrie us not hence 8. Burgensis hath this observation that Moses intelligitur implicite petivisse quod regimen populi esset sibi commissum sine alicujus Angeli praesidentia c. is heere understood secretly to have made request that the regiment of the people should have been committed to him without the presidencie of any Angell But Moses rather declined the government of the people as being to heavie a burthen for him to beare as Numb 11.14 I am not able to beare all this people alone therefore it is unlike that hee desired here the sole government This opinion of Burgensis shall bee handled more at large in the next question following 9. Therefore Moses meaning is nothing but this that whereas onely he had a generall promise before that an Angell should be sent but the Lord himselfe would not go that is in those visible signes and working wonders for them Moses desireth here to be instructed in the manner which he calleth the waies of God vers 13. whether the Lord would still go before them in the cloudie and fierie pillar and dwel among
the divine nature shall then be comprehended of us There is great difference betweene the fight of God here now and that which we shall have of God then now our light is in us per modum passionis transiuntis as an impression or passion passing as the light is in the aire then it shall be in us per modum forma permanentis as a forme remaining as the light is in the body of the Sunne Thomas who seemeth sometime to thinke that the Saints shall see the divine essence in the next world But he and the rest that so write must bee interpreted and understood with a distinction for as there is a two-fold sight or knowledge una simplex qua res aliquâ— tota videtur prout est a simple and absolute knowledge whereby a thing is seene wholly as it is that nothing thereof be hid And thus God is not seene in his divine essence no not of the Angels there is another vision or sight called of the Schoole-men comprehensiva a comprehensive or rather apprehensive vision whereby God is attained unto and apprehended Non qualis quantusque est sed quatenus à natura creatâ— cognosci vult potest Not such as he is in his greatnesse but as hee is willing and can be knowne of the creature Simler Pelarg. If then the divine essence cannot be seene as it is fully and wholly neither of Saints nor Angels in the next life then let it be considered how rash and inconsiderate these positions are to call it a paradox to say God is invisible incomprehensible that we shall participate with the Godhead bee capable of the divine substance that there is not any thing of God which his Saints shall not see which bold assertions have beene vented of late by a new Dogmatist against the which I will oppose the judgement of a reveâ—end writer and father of our Church In the life to come we shall in farre more excellent manner see God yet not simply neither as he is because he is infinite nor still finite though changed from our corruption So no way can God bee seene as hee is of any creature either with his bodily sense or with his minde in this life or that to come yea such a measure shall bee afforded to us as no heart can comprehend now the comfort of it B. Babington QUEST XLVIII Whether Moses here had a sight of the divine essence Vers. 20. THou canst not see my face 1. Some are of opinion that Moses saw the divine essence of God in the mount Thomas Aquinas seemeth to incline to this opinion upon the authoritie of Augustine Deus supernaturaliter super communem ordinem mentes aliquorum in hac carne viventium usque ad visionem essentiae suae elevavit c. God supernaturally and above the common order hath lifted the mindes of some in the flesh to the vision of his divine essence as Augustine saith of Moses and Paul lib. 12. super Genes and libr. de videndo Deo Thomas Tostatus also affirmeth the same that Moses saw the divine essence though not at this instant for otherwise God had not satisfied Moses request neither had shewed him all his good which he said hee would cause to passe by him Contra. 1. But Augustine affirmeth otherwise that Moses here had not his full desire Non videbat Deum in tanta familiaritate ut desiderabat videre He saw not God in this great familiaritie as he desired to see him nec desideranti fuit hoc concessum neither was this granted unto his desire to see the essence of God 2. God caused all his good to passe by him that is as Vatablus expoundeth it vestigia omnium bonorum certaine footsteps of all his goodnesse or as Oleaster God himselfe passed by in quo sunt omnia bona in whom are all good things The Lord both shewed unto Moses a spirituall vision in the proclaiming of his epithetes and names and a sensuall in exhibiting a glorious representation yet it followeth not that he saw his divine essence 1. Wherefore it is the sounder opinion that Moses did not here see the divine essence it selfe but onely some demonstration of his glorie as his humane capacitie was able to receive 1. Irenaus giveth instance of Moses Heliaâ— Ezechiel Daniel that none of them saw God in his divine nature and essence concerning Moses he sheweth it out of this place where Moses desired manifestâ—â— videre Deum to see God manifestly but the Lord answered him in effect that impossibile est homini videre Deum it is impossible for man to see God And Helias after the mightie winde earthquake and fire heard a soft and still voice which signified the comming of Christ in the flesh which should be post illam legem qua data est per Mosem mitis tranquillus c. which should be mild and peaceable after that rough law which was given by Moses wherein hee should not breake a brused reed nor quench the smoking flax these were but similitudines claritatis Domini prophetiae futurorum similitudes of the brightnesse of the Lord and prophecies of things to come So Ezechiel in that heavenly vision saw onely the similitude of a throne and the similitude of the Son of man upon it and he saith Hac visio similitudo gloria Domini This is the vision of the similitude of the glorie of the Lord Ezech. 1.28 So in the fierie oven wherein Shadrach Mesach and Abedâ—â—go were put the fourth that was seene to walke with them is said to be similis filio Dei like to the Son of God Dan. 4.24 And Dan. 7.23 it is said As I beheld in visions by night behold one like the Son of man came in the clouds of heaven Out of these places Irenaus inferreth that none of all these did see the divine nature and essence of God 2. So also Chrysostom Nec principatus nec potestates in coelestibus noverunt Dei substantiam non item Paulus aut Ezechiel atque Esaias Neither the principalities nor the powers in heaven have knowne the substance of God no not Paul Ezechiel or Esaias c. and this he groundeth upon these words in the Gospell No man hath seene God at any time he addeth further Tum ex his quae Mosi denegat c. liquidum hoc habetur and this further is evident by that which was denied unto Moses Cum ille sensu oculorum Deum videre concupisceret c. when he desired to see God with the sense of his eyes 3. Cyrillus doth gather as much upon the Lords answer to Moses Ille ad Mosem clare dixit quia nemo videbit faciem c. He said evidently to Moses because no man shall see my face and live 4. Ambrose also saith Irritus quidem erat postulationis affectus sed affectus probabilis servi His affectionate desire was frustrate but yet it was a reasonable desire 5. Hierom.
of the people and not his owne 2. Cajetan also hath the like note Dola tibi non mihi ego enim non indigeo tua dolatione Hew to thy selfe not for me for I need none of thy hewing nor yet any of these tables 3. But it is rather a phrase of speech in the Hebrew tongue as Vado tibi ibo mihi Goe thee or I will goe me wherein the English phrase is answerable unto the Hebrew manner of speech And this kinde of speech is often used when no profit is intended as Numb 13.3 the Lord saith to Moses shelach 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God It pleased God therefore dare aliquem locum fidei to give some
place unto faith and yet take away all occasion of doubting God would not have them eye witnesses of all but to beleeve some thing And yet there was no doubt to be made that Moses received the law of God for they saw Moses to carrie up the tables bare without any writing and in the mount there was no graving instrument beside Moses face shined at his comming downe which shewed that hee had talked with God Calvin And the cloud in the mountaine testified that God was present and the Lord by his owne voice before had published the law Simler QUEST VI. Why their cattell are forbidden to come neere the mount Vers. 3. NEither let the sheepe or cattell feed c. 1. Rabanus whom Pelargus followeth by sheepe and cattell here understandeth Simplices terrenis operibus incubantes The simple and earthly minded which are not fit for celestiall contemplation but it is evident that the text meaneth not men here but cattell for they were excluded before Let not any man bee seene throughout all the mount 2. Some thinke that the cattell are restrained lest by the sight of them Moses might have beene interrupted in his contemplation but if this had beene the reason they should as well have beene kept off the first fortie dayes when Moses received all those ordinances of God and when Moses saw this glorious sight hee was set in the cleft of the rocke that no such object could withdraw his sight Tostat. quaest 4. 3. Therefore this was inquired for more reverence sake that the very place where the Lord appeared in this glorious manner should be reverenced though God be every where present yet hee at all times and in all places doth not require such reverence for then it were impossible for men to attend their necessarie worldly affaires but onely there where it pleaseth him to manifest himselfe as now in mount Sinai 4. And though the cloud never departed all this time from mount Sinai yet the Lord at sometimes shewed more conspicuous signes of his presence as in the giving of the law so that not at all times they and their cattell were forbidden to come neere the mountaine And now they are forbidden rather than before when Moses was the first fortie dayes with God because now the Lord shewed himselfe in more glorious manner than at any time before Tostat. qu. 4. 5. Beside by occasion of the sheepe and cattell the shepherds and heard-men might come neere also unto the mountaine and therefore this restraint is made to stay their curiositie Oleaster 6. And by this the men were admonished to be more carefull seeing the beasts should not be spared if they transgressed Marbach 7. Cajetan thinketh that the cattell were onely kept off on one part of the mountaine where the going up was but rather on every side the mountaine was to be cleared so farre as any fight might be had of that place where the Lord appeared unto Moses Tostat. qu. 4. For the whole mountaine was holy because of Gods presence QUEST VII Who is said here to descend and how Vers. 5. ANd Iehovah descended 1. Tostatus thinketh that an Angell of God which he thinketh assumed that glorious bodie which was shewed unto Moses thus proclaimed the name Iehovah quast 5. But seeing this name is not communicable to any creature as Burgensis calleth it nomen proprium divinum the proper name of God and this that here speaketh is said to be Iehovah could not be an Angell 2. Therefore their opinion is sounder which thinke this to bee the Lord Christ himselfe the Son of God who appeared to the Fathers Simler Qui Dominus est Angelus Testamenti promissus Who is both the Lord himselfe and the great Angell of the Testament which was promised Lippomen Pellican For the Apostle sheweth that this Angell whom they tempted and provoked in the wildernesse was Christ 1 Cor. 10.9 3. He is said to descend not that God doth either ascend or descend or goe from place to place but Symbolice Symbolically that is in respect of the signes of his presence as here God descended in a cloud likewise God is said to descend ratione nostri intellectus in respect of our understanding when he descendeth to our capacitie Simlerus And these are correspondent one to the other Moses ascendeth God descendeth Moses fecit quod praceptum erat Deuâ— implevit quod promiserat Moses doth as he is bidden the Lord fulfilleth what he promised Perâ—â— QUEST VIII Who proclaimed the name Iehovah God or Moses Vers. 6. IEhovah passed before his face and cried Iehovah Iehovah c. 1. The vulgar Latine readeth this in the Vocative case so also the Chalde paraphrast and inferreth in the former verse the name of Moses which is not in the Hebrew Moses 〈◊〉 nomen Domini And Moses invocated the name of God and putteth the verbs in the second person vers 7. Which keepest mercie unto thousands So also Ferus and Mathias Thoring defending Lyranus against Burgensis and Simlerus because they say it is not so fit that the Lord should be said to invocate his owne name as for Moses to doe it But the Latine translation upon the which this opinion is grounded doth evidently crosse the originall where vers 5. the name Moses is not found neither is it put in the second person in the Hebrew but onely in the participle notzer reserving pokedh visiting and so in the rest the word karah also signifieth not alwayes to invocate but to crie call or proclaime as Oleaster translateth elamavit he cried out 2. Some thinke that God first said these words and proclaimed his titles and names and then Moses statim sermonem assumpsit did presently take up the the same forme of speech Lippom. And thus he would reconcile the Hebrew text and the Latine translation The like he alleageth out of the new Testament that whereas one Evangelist after the parable rehearsed of the husbandmen that killed the heire and Christ demanded the question what will the Lord of the vineyard doe to those husbandmen one hath They said unto him he will come and destroy those husbandmen as though these words should be uttered by the standers by Matth. 21.41 yet both Mark chap. 12.9 and Luk. 20.16 these words are rehearsed as uttered by Christ himselfe Lippoman giveth this solution that after the Jewes had made answer in that manner to our Saviours demand Dominus mox sermonem reassumpsit the Lord presently reassumeth that speech and so he thinketh it is here that first the Lord spake these words and then Moses But this instance is nothing like 1. For the text may beare it in the Evangelists that those words were uttered first by the Jewes and afterward by our Saviour but here the text will not beare it that Moses uttered these words for it is said vers 6. The Lord passed by and cried He then that passed by Moses the same thus cried 2. Neither yet doe the two
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
to idols see likewise concerning other meats forbidden by Moses Law great question did arise betweene the converted Jewes and the beleeving Gentiles for the deciding of which controversie Saint Paul giveth two rules first That they should not judge one another Rom. 14.13 that he that did eat should not condemne him that would not eat secondly that they should not grieve or offend one another with their eating ibid vers 15. that they should abstaine from eating such things at the least in their brothers presence And after this the Church came together and decreed that for a time in regard of the weake they should abstaine from strangled and bloud Act. 15. Tostat. quâ—st 13. 4. But this further must be considered that Christians now have a greater liberty than the Israelites had for they are simply forbidden to goe unto the Gentiles feasts or to have any fellowship with them lest by little and little they might be drawne to partake with them in their idolatry But S. Paul allowed Christians to goe unto the feasts of the Gentiles and to eat of their sacrifices so it might be done without offence 1 Cor. 10.27 Gallas 5. And the reason hereof why the Israelites are forbidden to communicate with the Gentiles and to eat and drinke with them may thus further be declared For the communion of some is forbidden to the faithfull two wayes either in poenam illius cui communio fidelium subtrabitur for a punishment to him from whom the company of the faithfull is withdrawne as the incestuous young man was excommunicate among the Corinthians or ad cautelam eorum quibus interdicitur for their warning and heed-taking which are so forbidden others company And if so the faithfull be strong in faith and are more like to win the Infidels than to be corrupted by them they are not forbidden their company but if they be weake and such as easily may be drawne away the company of Infidels to such is dangerous Thomas And of this sort were the Hebrewes who were weake and prone to idolatry and therefore the Lord forbiddeth them all entercourse and communion with the Gentiles QUEST XXXIV Why marriages with the Idolatrous were forbidden and in what cases Vers. 16. LEst thou take of their daughters to thy sonnes 1. The Israelites were forbidden to take wives unto their sonnes from the idolatrous Heathen lest they might draw them also unto idolatry men must not deceive themselves in such marriages and thinke that they may draw their wives or the wives the husbands rather unto the true religion which they professe then to be corrupted by them For how knowest thou a man te uxorem lucrifacturum that thou shalt gaine thy wife to thy religion or thou woman that thou shalt perswade thy husband Gallasius Shall a man thinke himselfe more wise than Salomon whose heart was perverted by his wives and to please them he fell to most grosse idolatry Simlerus 2. Yet it was lawfull for the Israelites to take to wives such of the Gentiles as were converted to their religion as is evident Deut. 21.13 as Boaz married Ruth who had then imbraced the true religion and worship of the God of Israel as she said unto Naomi Thy people shall be my people and thy God my God Ruth 1.16 3. But the example of â—â—hlan and Chilian will be objected the sonnes of Elimeâ—ech who tooke unto them wives of the Moabites Orpah and Ruth who were not then converted to the faith of Israel for then Naomi would not have bid them returne into their country as shee did Ruth 1.12 for that had beene to give them occasion to commit idolatry Therefore this marriage is excused by the necessity of that place where Mahlan and Chilian sojourned namely in Moab for the space of ten yeeres where were no women of their religion and so they were faine to take them wives from the Moabites 4. Now further as it was unlawfull to take wives to their sonnes from the Gentiles so was it also forbidden that they should give their daughters to their sonnes Deut. 7.3 which of the two was the more dangerous 1. For the man is the head of the woman and so the Israelitish wife should come in subjection to a Pagan and by this meanes dishonour her nation 2. The man being of greater power might use more violent meanes to force the wife to Gentilisme than the wife could to draw the husband 3. The children also were more likely to be corrupted which are brought up according to the fathers minde Tostat. quaest 14. An example whereof we have in that blasphemer that was stoned to death who was the sonne of an Egyptian and of an Israelitish woman Levit. 24. QUEST XXXV Why the images are called molten gods Vers. 17. THou shalt make thee no molten gods 1. The Gentiles so called their idols communi populari errore by a common and popular errour as now among the Romanists the common people call their images their Saints But the wiser sort among the Heathen did not take the idols to be their gods but only representations of them yet that excused not their idolatry no more than the like pretense now among the Papists that they use images only to put them in minde of God Simler 2. But an idoll is farre from being God or having any divine thing in it that as the Apostle saith It is nothing in the world not in respect of the matter but of the signification for it neither representeth the true God who is a Spirit and hath no bodily shape nor yet the false gods which are nothing at all in the world Marbach 3. By one kinde of molten images all the rest are forbidden whether they be graven carved painted locutio est à parte totum significans it is a manner of speech taking a part for the whole Augustin Iunius But he giveth instance of molten images because of the molten calfe which they had lately made Lyranus 4. If it were unlawfull for them to suffer the Gentiles idols to stand but they were to breake them downe much more were they not to make them new Simler And so often is this Law repeated because of their pronenesse to idolatry Tostat. QUEST XXXVI Why the principall feasts of the Israelites are here rehearsed Vers. 18. THe feast of unleavened bread 1. The Lord renuing now his covenant with his people which was interrupted by their apostasie and falling away doth also againe prescribe unto them these festivall solemnities which they should observe unto him therefore renovato foedere repetuntur the covenant being renued they are also repeated Borrhaius 2. Another reason of this repetition is ne otiosus populus ceremonias Gentium aemuletur lest the idle people should have followed the ceremonies and superstitious festivals of the Gentiles the Lord prescribeth them certaine feasts wherein they should be occupied in setting forth of his praise Lippom. 3. Rupertus giveth this note Haec iteratiâ— praeceptorum Iudaeis carnalibus
after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this brightnesse it is like so long till the Tabernacle which he had
served so frugalem ciâ—um parare to prepare frugall meat upon the Lords day it is lawfull but not sumptuous and curious diet for that would draw away the minde from Gods worship Marbach 3. Doct. The ministerie is to be maintained Vers. 5. LEt him bring an offering As the people then offered toward the Tabernacle so now the Ministers of the Gospell must be maintained by the gifts and oblations of the people for God hath so ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 Simler 5. Places of Controversie 1. Conf. Against freewill Vers. 21. EVery one whose spirit made him willing The Romanists doe hereupon fondly ground their errour of free will for their willingnesse excludeth not the grace of the spirit qui iutuâ— operatur velle which inwardly maketh willing Marbach It is afterward said vers 31. That God filled Bezaleel with the spirit of wisdome whereupon Basil giveth this note Vae homini illi qui prudentia sua causam Deo non adscribat c. Woe unto that man which ascribeth not the cause of his wisdome unto God 6. Morall Observations 1. Observ. God refuseth not the smallest gifts of his children Vers. 23. BLew silke badgers skins Every one brought somewhat toward the 〈◊〉 of the Tabernacle he that had not silke or gold or such like brought rams skins 〈◊〉 skins c. God will accept of the meanest gift which is offered with a good heart as he commeâ—◠〈◊〉 the widowes mite Pelarg. 2. Observ. What true nobilitie is Vers. 34. OF the tribe of Dan. This was an obscure tribe but this gift of wisdome which God bestowed on him made him noble so as Hierom saith Summa apud Deum nobilitas clarum esse virtutibus It is high nobility with God to excell in vertue Pelargus 3. Observ. Gifts must be communicated by one to another HE hath put in his heart to teach Many that have skill of envy refuse to teach others and refuse to have associates But these willingly impart their knowledge to others So the Apostle exhorteth us one to edifie another 1 Thessal 5.11 CHAP. XXXVI 1. The Method and Argument THis chapter hath two parts 1. Is set forth the preparation to the worke of the Tabernacle to vers 8. 2. The working and making of the Tabernacle to vers 38. 1. In the preparation is declared 1. The diligence of the workmen vers 1. and their faithfulnesse in taking no more stuffe than sufficed vers 5 6. 2. The care of Moses in calling and incouraging the workmen vers 2. his faithfulnesse in delivering unto them all that was brought unto him vers 3. 3. The liberality and willingnesse of the people is set forth in bringing more than sufficed vers 3. 2. Then followeth the description of the making of the Tabernacle 1. Of the curtaines both the first and principall made of fine linen blew silke purple and skarlet with their strings and taches to vers 15. then the second curtaines of goats haire are described with their strings and taches to vers 19. 2. Then the coverings were made of rams skins and badgers skins vers 19. 3. The boords of the Tabernacle are made with their tenons sockets and barres to vers 35. 4. Lastly the two vailes with their pillars and the fashion there 〈◊〉 are described vers 35. to the end 2. The divers readings Vers. 22. For the Southside full south G. better than on the southside L.C.S. cum cater For there are two words here used temanah and negebh which signifie the South or then on the Southside toward the right hand I. for temanah being put alone is only taken for the South Numb 2.10 For the rest of the differences in the translations where most doubt is see before the divers readings chap. 26. it were both a tedious worke and unnecessary to note all the corruptions in the Chalde Septuagint and Latine translation where they doe adde to or take from the originall only those differences are worthy of note which doe arise by the divers taking of the originall 3. The questions discussed QUEST I. Wherefore Moses maketh such a large rehearsall of those things before described chap. 25 26 27. Vers. 8. THey made for the Tabernacle ten curtaines c. 1. As the use is in publike buildings that the workmen have a certaine inventary or plot given them which they follow in their worke and according unto the which they make every part so Moses here sheweth how the workmen followed that plot and forme which before was prescribed them chap. 26. Iun. Analys This therefore was no needlesse repetition but a necessary relation which served for the direction of the workmen 2. And magni interfait ex comparatione perspici c. it was to great purpose that by this comparing of their worke with the forme and prescription it might appeare how exactly the workmen did contrive every thing according to the direction given them to teach us that nothing is to be done in Gods service according to our invention but as the Lord himselfe hath prescribed Calvin Marbach 3. Compositio Tabernaculi fuit umbratilis concio c. The making of the Tabernacle was a shadowing forth of the incarnation of the Sonne of God the true Tabernacle these then being the types and shadowes were at large to be rehearsed and expressed Wherefore this must not seeme unto us commemoratio supervacanea a superfluous rehearsall Osiand QUEST II. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription THis further here may be observed that the workmen doe not keepe the same order in the framing and building of the Tabernacle which Moses followed in the prescription chap. 25 26. for there in the first place are described the Arke with the Mercie seat the golden table and the golden candlesticke then the curtaines with the covering boords and vailes chap. 26. But here the first things rehearsed to be made are the curtaines and boords the reasons whereof are these 1. That which is the first in the deliberation and consultation is the last in the execution according to that saying in schooles Quod primum est intentione est ultimum in executione That which is first in the intention is the last in the execution so there because the Arke was the end why the Tabernacle was made it was first thought of in the consultation but the Tabernacle is first made because in the execution the meanes which are directed to the end are first taken in hand to this effect Iunius in Analys 2. There the order of excellencie is observed the Arke with other instruments being the chiefest things are first named here the order of time is followed for the first the Tabernacle which was as it were the house must be made before the Arke which should be there placed be undertaken Gallas QUEST III. Whether the middle barre were only in the West-end Vers. 33. HE made the middle barre
them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours 1. That by uniting them we imagine not either any of the
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
oyle and other ceremonies and they hould it as a principle that it is not lawfull to say Masse in a Church not hallowed 2. By such ceremonies and rites they say religion and devotion is stirred up in mens minds 3. By such hallowing devils are expelled 4. Constantine when he had built a Chruch called thither the Nicene Fathers to consecrate it 5. Christ vouchsafed to be present at the dedication feast in Ierusalem Contra. As we condemne not a Christian dedication blessing and sanctifying of things without superstition as David dedicated his house which he had newly built Psal. 30. in the title which kind of sanctifying is done partly by prayer grounded upon Gods word as the Apostle sheweth 1 Timoth. 4.5 partly by the sober and right use of such things when they are employed to a good end as the Churches of Christians are hallowed and sanctified by the word of God and exercises of religion there used So yet such superstitious consecrations as with oyle tapers crossings and such like we utterlie condemne 1. There is no hallowing or sanctifying of any thing without the warrant of Gods word 1 Timoth. 4.5 but they have no word for such ceremonies to bee used 2. They make more account of their owne traditions than of Gods institution for every Priest may baptise but their Bishops onely hallow Churches 3. They commit idolatrie by this meanes in dedicating Churches to Saints and so take away part of Gods honour 4. They make these ceremonies a part of Gods worship and ascribe spirituall vertue unto them for they give indulgences and pardons of sinnes by the vertue of such hallowed Churches The former reasons are of no force 1. The typicall ceremonies of the Law such as was the anointing of the Tabernacle doe not bind us now they are abolished 2. True devotion and religion cannot be stirred up in the mind by humane rites and observations which are not grounded upon Gods word 3. By the same reason if by their anointing devils are driven out of Churches it were good that all houses and other places were anointed to drive away evill spirits but our Saviour sheweth that devils are cast out by prayer and fasting therefore not by such toyes 4. Constantines Church was consecrated by the prayers and thankesgiving of the Christian Bishops not by any such superstitious usages 5. The dedication of the Temple was a legall observation and concerneth us not now neither doth it follow because Christ observed it that it is to be kept still for he was also circumcised to shew his obedience to the Law Simlerus 3. Confut. That there is not in Orders imprinted an indeleble character Vers. 15. THe anointing shall bee a signe that the Priesthood shall be everlasting unto them Tostatus out of this place would inferre that in orders as likewise in Baptisme there is imprinted an indeleble character in the soule which can never be blotted out as these were but once anointed during their life to minister in the Priesthood qu. 4. Contra. 1. This place proveth no such thing for it is not spoken of the anointing of their persons which could be for no long continuance but of the anointing and consecrating of Aaron and his posteritie for the priesthood perpetually the anointing and consecrating of the Fathers could not print an indeleble character in their posteritie 2. This indeleble character or badge which they say is by Baptisme and Orders imprinted in the soule and can never be blotted out is but a device of their owne for what badge or marke of Iudas Apostleship could remaine when hee had betrayed his Master and manifestly shewed himselfe to be the child of perdition or what could be imprinted in Simon Magus soule by Baptisme of whom Saint Peter saith He had no part nor fellowship with them and his heart was not aright in the sight of God Act. 8.21 See more of this controversie Synops. Cont. 2. error 98. 4. Confut. Outward succession not alwaies required in the Ministerie Vers. 12. THou shalt bring Aaron and his sonnes c. The Romanists make this speciall exception against the Ministers of the Gospell that they can shew no lawfull succession which is required in an ordinarie calling nor yet miracles to prove their extraordinarie calling therefore they hold their calling to be none at all Contra. 1. Aaron was the Lords high Priest not by succession from any other but by consecration from Moses the civill governour at Gods appointment and so no doubt but Princes reformers of religion by their authoritie may establish Ministers and Preachers thereunto rightly called 2. Everie extraordinarie calling was not confirmed by signes as divers of the Prophets are not found to have wrought miracles 3. And though it were granted that the calling of the first Ministers of the Gospell were in respect of the manner extraordinarie yet because for the matter and doctrine it is not new but the same which the Apostles preached there need no miracles seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles Simlerus See Synops. Centur. 1. err 20. 6. Morall observations 1. Observ. Not to come before the Lord without due preparation Vers. 31. THey washed their hands By this ceremonie was signified that none should assemble or draw neere unto God with impure and unwashen affections Oleaster As Moses also was bid to put off his shooes when hee drew neere unto the fire burning in the bush So the Apostle will have men to examine themselves before they come unto the Lords table 1 Cor. 11.28 2. Observ. Gods house is to be reverenced Vers. 34. THe glorie of the Lord filled the Tabernacle God shewed such glorious signes of his presence to the end his Tabernacle should be the more reverenced of all Marbach As Iacob said Gen. 28.17 How fearefull is this place this is none other than the house of God So David also saith Psal. 5.7 In thy feare will I worship toward thy holy Temple 3. Observ. The greater gifts one hath the more hee should humble himselfe Vers. 35. SO Moses could not enter Moses the more familiarly the Lord vouchsafed to speake unto tanto se humiliorem praebet c. sheweth himselfe so much the more modest and humble he will not presume to enter into the Tabernacle where Gods presence was though at other times the Lord had admitted him to familiar conference This example teacheth men that the more excellent gifts they have they should so much more shew themselves humble and lowly Gallas As Saint Paul though he laboured more than all the Apostles yet confesseth He was the least of the Apostles and not worthie to be called an Apostle Ves. 36. VVhen the cloud ascended the children of Israel went forward Oleaster hereupon giveth this good note Beatus homo quem direxeris Domine qui non se movet nisi signum ei ostenderis c. Happie is the man whom thou directest O Lord and who will not stirre
light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu.
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu. VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy
Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the instruments belonging to the candlesticke 46. qu. How much a talent was 47.
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name of the children of Israel whether the Levites also are there comprehended
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
Abraham as impatient of delay that God had not yet given him a seed according to his promise is bold to poure out his griefe before God that the Lord would hasten to accomplish his desire Calvin QVEST. IV. Of the divers acceptions of the word Meshek THe steward of my house according to divers interpretations of the word Mesech there are as many expositions 1. The Septuagint take it for a proper name as though Mesech should bee the name of Eleazers mother for so they read the sonne of Mesech borne in my house 2. Some derive it of the word shakah that signifieth to beare or minister the cup and so read the son of my cup-bearer or butler Aquila 3. Some of the word shakak that is to run up and downe and so Eleazer should bee as the steward or bay liffe that run up and downe the house Oleaster Mercer 4. Meshek signifieth an overseer so some read that he was the steward or overseer Chald. or the sonne of the steward Theodoret. Hierome 5. Meshek also signifieth a leaving or dereliction and so Eleazer is called the sonne of the leavings not for that hee only was left of Abrahams ancient familie as Cajetane or because he had left to him the care of his house as Vatablus But that he purposed to leave unto him the inheritance of all Innius And this seemeth to bee the most proper sense QVEST. V. Wherefore Eleazer is called of Damascus ELeazar of Damascus 1. This Damesâ—k or Damascus was not the name of his mother as some think ex Calvin 2. Neither was it his proper name as Hierome and the Septu translate of whom the City Damascus should be named Tostat for Damascus is held to have beene builded by Hus the sonne of Aram and to be a name more ancient than Abraham Genes 14.15 3. But Eleazer by his father was of that countrey though borne in Abrahams house and therefore hee is called Damascenus of Damascus sic Chald. Iun. Calv. QVEST. VI. Whether Abraham saw the starres only in vision 5. HE brought him forth and said looke up now to heaven c. 1. This was not done in vision only as Cajetane thinketh but as the words import Abraham having spent a good part of the day in prayer within now is bid to goe forth in the evening and is shewed the starres for his confirmation Iun. 2. Neither is this an allegory as Philo applieth it who saith that the soule of a wise man should bee like unto heaven But it is an history so verily done as it is rehearsed QVEST. VII What seed of Abraham is understood carnall or spirituall SO shall thy seed be 1. We neither thinke with Augustine that this is meant of Abrahams spirituall seed only magis videtur promissa posteritas falicitate sublimis that posterity seemeth to bee promised which is blessed in heaven 2. Neither with Lyranus that there are here two literall senses the one of his carnall seed the other of his spirituall for of one place there can be but one literall sense 3. Neither with Pererius that the literall sense concerneth Abrahams carnall seed the mysticall his spirituall 4. But these words have one whole and generall sense which comprehendeÌ„th both Abrahams kindreds for that is the proper and literall sense which is intended by the spirit now in these words the spirit intendeth both the carnall off-spring of Abraham as Moses expoundeth the Lord God hath made thee as the starres of heaven in multitude Deut. 10.22 as also the spirituall seed of the faithfull as Saint Paul interpreteth so shall thy seed be Rom. 4.17 and hence concludeth that Abraham is the father of us all that is of the faithfull QVEST. VIII Wherein the Israelites represented the people of God YEt we deny not but that in other places spirituall things are implyed by temporall by way of mystery and allegory as the Apostle saith the law had a shadow of good things to come as Abrahams carnall generation did divers wayes represent the spirituall 1. In their number 2. In their afflictions 3. In their passage thorow the red sea figuring baptisme 4. In being fed with manna a type of Gods word 5. In drinking of the water out of the rocke a figure of Christ. 6. In looking toward the brasen serpent 7. In their pilgrimage in the desert a lively patterne of our pilgrimage in this life 8. In their entrance into the land of Canaan under Iosua which signifieth our conducting by Christ to the heavenly Canaan QVEST. IX Wherein Abrahams faith consisted Vers. 6. ABraham beleeved the Lord c. 1. Hilarie noteth that this was singular in Abrahams faith because he doubted not of his omnipotency 2. Ambrose reputatum est illi ad justitiam quâ—a rationem non quaesivit this was counted to him for righteousnesse because he beleeved and required no reason 3. But there was more in Abrahams faith than onely to beleeve God and his promises to bee true for hee did trust in God Cajetan as the word bajehovah signifieth he beleeved in Iehovah Mercer and embraced God as his father Calvin 4. Abraham therefore did not count this to himselfe as a just thing to beleeve God as some interpret neither is it to be referred to Abraham that he counted it a just thing in God thus to recompence him as R. Levi and Ramban corruptly expound but God counted it to him or as the Septuag it was counted unto him for true justice before God because he stedfastly beleeved Gods promises and thus expoundeth Elias Orientall confuting Ramban QVEST. X. Why faith was imputed for righteousnesse to Abraham IT was counted to him for righteousnesse Not that Abraham beleeved not before or that his former beleefe was not also counted to him for righteousnesse But these reasons may bee alleaged why in this place first mention is made of the imputation of righteousnesse 1. Because in this place first one is promised to come out of Abrahams owne bowels hee considered not his owne body which was now dead as the Apostle saith nor the deadnesse of Saraes wombe Rom. 4.19 2. Because although Abraham had faith before yet it waxed stronger and stronger hee was strengthened in the faith Rom. 4.20 3. At this time first Abraham made answer unto God and so it followeth in the same place he gave glory to God Rom. 4.20 4. The scripture doth not thus testifie of Abraham in the beginning of his conversion but even at that time when Abraham was full of good workes even then notwithstanding his righteousnesse should not be imputed to his workes but to faith Calvin neither this testimony of Abrahams righteousnesse is differred till he had received circumcision left he might have beene thought thereby to have beene justified Thom. Anglic. in cap. 15. Genes and therefore the Apostle of purpose observeth that righteousnesse was imputed to Abraham when he was yet uncircumcised Rom. 4.10 QVEST. XI That the asking of a signe proceeded not of any doubtfulnesse
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
the King of Moab by their evill example did sacrifice the King of Edoms son as Burgens for no such thing is expressed in the text 2. Neither was this indignation conceived by the idolatrous Israelites against the rest thinking the King of Moab invincible because of this sacrifice Cajetan for this indignation was kindled not by the Israelites but against them 3. And for the same reason the common exposition seemeth not to be so proper that this indignation and griefe of the Israelites was for the horror and cruelty of this unnaturall fact which they could not endure to behold Tostat. for this indignation or wrath should not have beene against the Israelites but against the King of Moab 4. Therefore it seemeth more agreeable to the text that this wrath was on the Edomites part against the Israelites because it was their quarrell that brought the King of Edom to take part with them against the Moabites upon which occasion this hard hap fell out upon his sonne and upon this division they brake off and left the siege Iunius QUEST XXVI Of Huz Buz Kemuel Chesed the sonnes of Nahor Vers. 21. HVz c. and Buz. Of this Huz was not named the Countrey where Iob dwelt Iob 1.1 but of that Huz rather which was the sonne of Aram Genes 10.22 Hierome 2. Of Buz came the family of the Buzites of the which Elihu was Iob 32.6 3. Kemuel here mentioned was not the father of the Syrians as the Greeke and vulgar Latine read nor yet of Aram Naharaim as Tostatus or Aram Seba as Cajetane for the City of Nahor was in Aram Genes 24.10 This name and Countrey therefore was more ancient than Kemuel Nahors sonne and was rather so called of Aram the sonne of Sem Genes 10.22 4. Neither is Chesed here named the father of the Chaldees which was Abrahams Countrey and could not therefore be founded by his nephew 5. But these sonnes of Nahor were fathers of certaine families in Syria whereof there was some remainder in Constantius Caesars time as may appeare by the names of certaine townes Reman and Buzan remembred by Ammianus Lib. 18. ex Iun. 4. Places of Doctrine 1. Doct. How God is said to tempt Vers. 1. GOd did tempt or prove Abraham c. 1. God is not said here to tempt Abraham metaphoricè metaphorically as he is said to be angry to repent in a figurative speech as Cajetane but God truly and verily tempteth that is proveth and taketh triall of Abrahams faith 2. And God doth it Non ut ipse hominem inveniat sed ut homo se inveniat Not that God need to finde out man but that man may finde out himselfe as Augustine saith 3. God tempteth otherwise than Satan is said to tempt God properly is the author only of good temptations but Satan is the tempter unto evill Evill temptations proceed not from God effective sed permissive by way of action but by way of permission when the Lord withdraweth his sufficient grace and necessary helpe Gods tempting and Satans tempting doe diversly differ 1. In respect of the end Deus tâ—ntat ut doceat Diabolus ut decipiat God tempteth to teach the Devill to deceive as Augustine saith 2. In respect of the persons God tempteth onely the good to make their faith and obedience knowne sometimes the weake are tried that after they have fallen they may repent and be restored sometimes the strong that they may be more and more confirmed But the devill tempteth both good and bad the good to bring them into evill the bad that they forsake not evill 3. The object of good and evill temptations are divers good temptations are especially seene in outward things as in poverty sicknesse persecution and such like evill temptations are exercised in spirituall and inward evils as in evill suggestions ungodly thoughts stirring to evill desires and provoking to sinne Perer. 2. Doct. The grave motions of the spirit of God differ from the furious fansies of those led with an evill spirit Vers. 4. THen the third day c. We see a manifest difference betweene the furious and sudden motions of those which are possessed with an evill spirit such as Saul had who in his rage all at once cast a javelin at his sonne Ionathan to have killed him 1. Sam. 20.33 and the deliberate actions of those which are guided by the good spirit of God as here Abraham not suddenly is moved to sacrifice his son but after three dayes journey having thorowly advised upon it he obediently yeeldeth himselfe to Gods commandement 3. Doct. The obedience of the will is accepted of God for the deed Vers. 12. SEeing for my sake thou hast not spared thine onely sonne God accepteth the resolute purpose and will of Abraham for the done deed An obedient will then is accepted before God as the worke it selfe as the Apostle saith If first there be a willing minde God accepteth it according to that a man hath not according to that he hath not 2 Cor. 8.12 Muscul. 5. Places of confutation 1. Confut. By faith we are assured of our justification Vers. 12. I Know that thou fearest God It is confessed by our adversaries that Abraham at this time was certaine that he was in the state of grace but because it is their opinion that we cannot by faith ordinarily be assured of remission of sinnes they have framed divers answers to this place 1. Thomas Aquinas saith that this assurance that Abraham had was a particular experimentall knowledge that in this worke he feared God Thom. 1.2 qu. 112. ar 3. Cont. Abraham not onely in this particular was assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promise c. but was strengthened in the faith Rom. 4.20 And this is that which our Saviour saith That Abraham desired to see his day he saw it and rejoyced Ioh. 8.56 His assurance which he had of salvation in the Messiah procured unto him this great joy 2. The same Thomas saith Abraham illud cognovit per specialem Dei revelationem That Abraham knew this that he was in the state of grace by Gods speciall revelation Contra. This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4.20 3. Pererius answereth that this revelation was made to the Patriarks in the old Testament and the Apostles in the new which were as it were the founders of the people of God 10. disput in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference betweene the Patriarks and other beleevers as he saith Now it is not written for him onely that it was imputed to him for righteousnesse but also for us c. Rom. 4.23 And the Apostle saith That a crowne of righteousnesse was not onely
Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as is shewed before in the
forsaken me by their sinne as the Angell Gabriel saith unto Daniel thy people in the same sense Seventie weeks are determined upon thy people to finish their wickednesse Dan. 9.24 Hierom Dum sancte vivimus Domini sumuâ— cùm peccamus nostri sumâ—â— While we live well we are the Lords but when we sinne we are our owne Lippom. Pellican So also Osiander Simlerus Ferus Though Calvin mislike this sense yet it is warranted by that place Deut. 32.5 They have corrupted themselves not being his children Iunius 4. And beside the Lord in this speaking doth tax their ingratitude thy people whom thou hast wrought all these wonders for and done so much for they have corrupted themselves Pelarg. 5. And in that the Lord doth attribute unto Moses their deliverance which was wrought by his owne hand and calleth them his people this he doth to make Moses more carefull for the reformation of the people Vt ipse videns omnia sibi â—ncumbere tanquam suos diligentâ—r castiget That he seeing all to lie upon him should diligently chastise them and see unto them as his owne Tostat. Gallas QUEST XXVII Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it Vers. 7. HAth corrupted their wayes c. 1. That is of themselves being not seduced by others but of their owne corrupt inclination they have committed this great iniquitie Simler 2. Like as a wife corrupteth her selfe by adulterie so had they falsified their faith toward God by their spirituall fornication Oleaster 3. They were soone turned out of the way there were not fully six weeks passed since the law was delivered Ferus Simler 4. And from the way which God commanded them with thunder and lightning and some of those terrible signes remained still in their sight as the thicke cloud in the top of mount Sinai into the which Moses was entred to speake with God Simler 5. Then followeth the particular description of their sinne 1. They had transgressed directly against the first and second Commandement in making a molten image Ferus 2. And the same an image of a brute beast being more brutish and without understanding themselves Simlerus 3. They had not onely made it but worshipped it 4. Yea offered sacrifices unto it Tostat. 5. And more than that Beneficium meum idolo imputarunt They have ascribed my benefit of their deliverance to an idoll Interlinear 6. Obtulerunt vitulo quae ipsis dederat They offered toward the calfe the things which he had given them their jewels and earings which they received of the Egyptians the Lord having so moved their hearts Ferus 7. And to make up the measure of their sinne the Lord saith they were a stiffnecked people intractable and incorrigible Simler QUEST XXVIII Why they are called a people of a stiffe-necke Vers. 9. I Have seene this people and behold it is a stiffe-necked people 1. Deus loquitur more humane c. God speaketh here according to the manner and phrase of men for we doe not upon one fault condemne a man of stubbornnesse but after we have had sufficient experience and see there is no amendment then wee will pronounce him contumacious and stubborne So the Lord in respect of his owne knowledge knew in the beginning what this people was Per suam cognitionem simplicem aternam uniâ—â— intuitu omnia comprehendit c. By his everlasting knowledge at once he comprehendeth all things But in respect of us now he saith after he had had experience of this peoples perversenesse who had divers times before murmured against him and tempted him and now they had proceeded from evill to worse he now at the length pronounceth them to be a stiffe-necked people Tostat. qu. 16. 2. Some thinke this similitude is taken from them that make haste in running and will not turne their necke to heare or regard those that call them backe Tostat. But allusion is rather made here unto stubborne bullocks not used to the yoke which will not yeeld their necke unto the coller So this people refused the Lords yoke of obedience Simlerus Borrhaius Iunius 3. And hereby is signified not onely their intractable nature that they were a stiffe-necked people Non recipiens correctionem not receiving any correction or shewing any hope of amendment but this is a preamble to their punishment Vbi talis est durities non superest venâ—â— locus Where such hardnesse and obstinacie is there is no place for pardon Calvin There is nothing remaining Quâ—m ut extrema internecione deleatur than that they be utterly destroyed Gallas QUEST XXIX Why the Lord did not prevent the sin of the people at the first BUt it will here be demanded seeing the Lord might have kept the people from sinning why he did it not 1. The Lord thought it good in his wisdome to leave this people a little to themselves and not to call them backe at the first 1. Quia non ita conspicua esset eorum nequitia c. Because their wickednesse should not have so fully appeared Gallasius 2. And if they had presently recovered themselves De justitia sua praesumpsissent They might have presumed of their owne righteousnesse and therefore God suffereth them to fall that they might thereby be humbled and learne to know themselves Marbach 3. And God herein also Tentat fidem Mosis doth trie the faith of Moses who having received the tables might perswade himselfe that all was now in good case and suddenly in his greatest joy hee hath a pull backe hearing of this grievous sinne of the people Calvin Marbach 4. And God suffered it so to be that Moses hereby might interpose himselfe as a mediator betweene God and his people Vt imitaretur Chrystum to imitate Christ and to be a perfect type and figure of him who hath dissolved the wrath of God hanging over our sinnes Procâ—pius 2. But whereas God sometime winketh at mens sins and suffereth them to goe on till their wickednesse be at the full and then punisheth them herein Gods mercie appeareth Qui tempestive occurrit exitio populi c. which in time preventeth the destruction and ruine of the people Gallas QUEST XXX Why and in what sense the Lord saith to Moses Let me alone Vers. 10. NOw therefore let me alone that my wrath may wax hot c. 1. Which the Lord so speaketh not Ac si libere non posset exequi vindictam suam c. As though he could not freely take revenge unlesse Moses gave him leave but the Lord by this manner of speech sheweth quanti astimet servum c. how much he esteemeth his servant ascribing so much to his prayers as though they were a let and hinderance unto him Calvin 2. Some thinke that the Lord by this speech should discourage Moses from praying because their sinne was so great as the Lord forbiddeth Ieremie to pray for the people Ier. 7.16 3. But the Lord rather hereby sheweth that hee remembreth his
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with
burning of the rest of the seditious with fire Numb 16. But as well this as all other wonders which the Lord did for his people must be here comprehended seeing the covenant was made with them all 6. Wherefore here are understood better all those wonders which God wrought for the people in the desart by Moses and afterward in Canaan under Ioshua Iun. Marbach As the destruction of the foresaid rebellious company the dividing of the waters of Jordan the standing still of the Sunne Lyran. The overthrow and subversion of the Cananites and the victorious conquest over them Calvin Balaams asse spake and God miraculously turned his cursing into blessing Simler To know then what these marvels were we must learne out of the rest of the bookes following what great things the Lord did for his people Gallas Osiander QUEST XXIII Why the Girgashites are here omitted Vers. 11. I Will cast out before thee the Amorites c. Here are only six nations of the Canaanites rehearsed the Girgashites are omitted 1. Lippoman thinketh this to be the reason thereof because before the entrance of the Israelites into the land of Canaan forte de terra illa recesserat it may be that they were departed out of the country But it is like that they would rather have made a league with Ioshua as the Gibeonites did than have forsaken their country for feare of the Israelites 2. Some thinke they are not named because they did not fight against Ioshua Ex Tostat. quaest 79. in Exod. 23. But the contrary appeareth Iosh. 4.10 where the Girgashites are rehearsed among those nations whom the Lord would cast out before them And none of the Canaanites saving onely the Gibeonites are said to have made peace with Ioshuah Iosh. 11.19 3. The Septuagint whose manner is to supply out of one place that which is wanting in another doe here also insert the Girgashite But this is too great boldnesse to adde any thing to the authenticall originall 4. Wherefore the Girgashites either being a small people might be comprehended under the rest Tostat Or by a Synecdoche when part is taken for the whole under these nations here named the other also are signified which is the reason that sometime two or three of these nations are set downe often for all the rest Calvin QUEST XXIV How it stood with Gods justice to destroy all the inhabitants of Canaan I Will cast out It may seeme both a cruell edict decreed of God for the utter extirpation of these inhabitants of Canaan and as cruelly to have beene executed by the Israelites 1. The equity of God in decreeing this to be done may thus appeare 1. If God might rightfully assigne that country unto his people as the earth is the Lords and the fulnesse thereof he may dispose of it at his pleasure then by the same right it was lawfull for the Lord to expell and root out the former inhabitants 2. Yet there is another reason beside of Gods equity the Lord had now spared them a long time even 400. yeeres expecting their repentance and they waxed worse The Lord said in Abrahams time and to Abraham the sinnes of the Amorites were not yet full Genes 15.16 Now then after so long patience in forbearing these wicked nations non fuit crudelitas poenae gravitate moram pensare it was no cruelty with greatnesse of punishment to recompense the long stay thereof Calvin 3. The earth is said to have spued out this people for their great impiety Si mortuo elemento intolerabilis est impietas c. If their impiety were intolerable to the very dead element how much more might the Lord exercise his judgement with rigour Calvin 4. Againe the Lord having decreed to plant his people in Canaan was to expell the idolatrous inhabitants lest they might have beene a ruine and occasion of falling to his people Marbach 2. And as the Lord decree was just againe these wicked inhabitants so the execution thereof by the Israelites in destroying them all was also just 1. Because non est hominiâ— revocare pâ—â—am c. It is not in mans power to revoke the punishment decreed by the Lord for then they should have incurred the same penalty themselves as the Lord by his Prophet said to Ahab who had let Benhadad goe Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his Marbach 2. Seeing the victory and conquest of those nations was only of the Lord it was just and right ipsum leges victoriae statuere that he should set the lawes of the victory who were to be spared who not therefore the Israelites could not alter any part of Gods will on that behalfe Gallas 3. And if the Israelites had spared them privassent se legitima haereditate c. they had deprived themselves of the lawfull inheritance which was ordained them of God Calvin QUEST XXV Why they were to make no compact with the Canaanites Vers. 12. THou shalt make no compact with them 1. The Israelites are specially warned to take heed of the Canaanites to make no league with them because they were most in danger to be corrupted by them seeing they were not all destroyed at once but many remained and dwelt among them not only in Cities by themselves as the Canaanites had their Cities in the midst of Ephraim and Manasses Iosh. 16.10 and 17.16 but they dwelt among them in the same City as the Jebusites did in Jerusalem Iosh. 15.63 there was not so much danger to be feared by the nations which were further off and therefore when they tooke any of their Cities they might save their persons alive but if it were a City of the Canaanites they were to save none alive Deut. 20.15 16. Tostat. quaest 12. 2. Another cause of this prohibition was the great impiety and wickednesse of the Canaanites among whom was practised all ungodlinesse for the which cause their land spued them out Levit. 18.28 And this reason is touched here Lest they bee the cause of thy ruine this amity and league betweene them might be a meanes to draw them to idolatry Marbach 3. Further the Lord had appointed the Canaanites to destruction and therefore with such as were Gods enemies no league was to be made Simler 4. By this meanes also legitima sua haereditate privarent they should deprive themselves of their lawfull inheritance which the Lord had promised to Abraham Isaack and Iacob and to their seed Simler 5. Duos pessimos fructus illiciti foederis numerat He reckoneth up two very bad fruits of this unlawfull league the land should be defiled with their altars and superstitious monuments which they would erect under the colour of this league and beside humanitatis praetextu populum corrumpent they will corrupt the people under pretense of humanity in calling them to their idolatrous feasts Calvin 6. But all kinde of league and entercourse is not forbidden with nations of