bloud Galas 5. Polluitur foedatur terra 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 crudâlitatis crimine sed laudatus est pietatis nomine Abraham was not onely ãâã 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
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles âib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragânus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is ãâã ãâã ãâã ãâã ãâã festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâfied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâspleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâes orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâdo Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other ãâã this is the mother of the rest the whole grace of the Sabbath and the ancient festiâity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
idlely without labour yet his labour should have beene pleasant rather for delight than necessity Mercer QVEST. XXVII Of the growing of Thistles Vers. 18. THornes also and thistles c. 1. The earth should have brought forth thornes and thistles before but now it bringeth them forth as noxious and hurtfull to man 2. And whereas he is bid to eat the herbe of the field this is neither interlaced as a consolation as Calvin for all this here uttered belongeth unto mans punishment neither is man here deprived of the eating of all other fruit saving hearbs But here the Lord sheweth how man had deserved by his sinne to bee deprived of the pleasant fruât of Paradise and to live of the herb as other bruit beasts though by herb corne is especially signified ordained for the use of man 3. But where mention is made of the sweat of the browes by this particular all other kinde of labour in severall vocations as of Magistrates Ministers handi-crafts men is implied Luther Likewise under one kinde of labour and sorrow all other miseries and cares of this life are comprehended Calvin 4. Yet God sheweth mercie in infflicting of these punishments in turning them from eternall to temporall 5. And whereas the Lord giveth this as a reason that man should returne to dust because he was taken out of it this is not so to be understood as though he should have turned to dust if hee had not sinned for as S. Paul sheweth death came in by sinne Adam should have beene translated and changed as Henoch and Elias were and they shall be that remaine alive at the comming of Christ. But while man stood in his integrity and happinesse he remembred not his terrene beginning as hee considered not his nakednesse but now the Lord maketh it an argument of his mortall condition and bringeth it to his remembrance to humble him thereby Mercer QVEST. XXVIII Why Eva is called the mother of the living Vers. 20. ANd the man called his wives name Hevah 1. Neither as Lyranus thinketh is she so called because she was the mother of all which live in sorrow and miserie 2. Neither as Rupertus that Adam of incredulity so named her not beleeving that shee should returne to dust as the Lord had said but that he and his posterity should live 3. Neither need we referre it to the birth of Christ who brought true life into the world the woman cannot be truly said to be the mother of the spirituall life she was the mother of him that was the Author of spirituall life 4. And it is but a fond conceit to derive Ave the first word of the Angels salutation to Marie of Eva as though she repaired what was lost by Eva for the one is a Latine word the other Hebrew neither did the Angell say Ave all haile but the translater and the right word is not Eva but Hevah 5. Neither is Adam here to be noted of insolency and pride that having received sentence of death doth give unto the woman a name of life but Adam being confirmed by Gods promise concerning the seed of the woman that although they themselves were mortall yet by them mankinde should be propagated so calleth his wife 6. But the conceit of R Levi here hath no ground that shee is called the mother of all living that is of bruât beasts in respect of the stupidity and dulnesse of her minde for by living man is here understood as sometime he is called flesh because of his excellencie among the rest 7. Neither was this name given unto Eva before they had sinned when Adam gave the names to the rest of the creatures as Pererius thinketh with the Hebrewes nor yet was it given so long after when he had some children as some other thinke but the name was given at such time and place as is here set downe before Adam called her Ishah as if you should say Mannesse as a name of the whole sex but here he calleth her Hevah as by her proper name so that these words because she was the mother of all living were not the words of Adam who yet by prophesie did foresee that it should so bee but Moses inserteth this sentence Mercer QVEST. XXIX What the coats of skinnes were which God made for Adam and Eve Vers. 21. VNto Adam also and his wife did the Lord God make coats of skins and cloathed them 1. These coats of skinnes were not their bodies as Origen with some other of the fathers seeme to thinke for God had made man before of the dust of the earth cap. 2.7 2. Neither were these coats made of the barkes of trees as Barcephas and Gregor Nazianzane for the Hebrew word gnor is no where found in that sense 3. Neither is Theodorets reason sound that they could not bee the skinnes of beasts which were created but two and two and so if any of them had beene slaine the generation of that kinde should have beene hindred for that there were no more created but two of a sort is not extant in Scripture 4. Neither need we imagine with Hugo that these skinnes might be made of the Elements or some other matter we are not to runne to miracles where an ordinary course is offered 5. Some would have these skinnes made of sheepes wooll but that is not skinnes 6. Ionathan of the Serpents skin but this is too curious 7. Neither did the Lord onely teach man how to make him garments for his necessary use afterward for the text is that he cloathed them that is actually presently 8. Therefore there is no inconveniencie to say that God caused skins whether of slaine beasts or otherwise by the ministery of his Angels or how else it pleased him to be brought to Adam whereof he made them coats QVEST. XXX Why God cloathed man in beasts skinnes ANd thus it pleased God to cloath man not for any such typicall signification as either to betoken the incarnation of Christ that was cloathed with our flesh or the cloathing of the nakednesse of the soule by repentance But for these causes 1. to shew him how his mortall body might bee defended from cold and other injuries which use of skinne or leather cloathing was first used in the world 2. To cover his nakednesse for comelinesse sake and therefore the Chalde Paraphrast calleth them vestimenta honoris garments of honour 3. To teach man that it was lawfull to use the beasts as for meat so for cloathing 4. And to give a rule that modest and decent not costly or sumptuous apparell should be used 5. And that he might know what difference is betweene Gods works and mans invention betweene coats of leather and figge leaves 6. And to put him in minde of mortality by his cloathing of dead beasts skins as Origen well noteth talib indici oportebat peccatorem ut essent mortalitatis indicium QVEST. XXXI How Adam is said to become as God Vers. 22. BEhold man is
So here the Lord holdeth on his unchangeable course of judgement in punishing sinne yet seemeth to repent in undoing his worke in destroying man whom he had made Perer. QVEST. XII Why the creatures are punished with man 9. Vers. 7. I Will destroy from man to beast c. Not onely man shall be destroyed but the other creatures with him and yet man onely had sinned The reason is 1. as Chrysostome sheweth because all things were made for mans use hic igitur cum e medio tollitur quis illorum usus erit and therefore when man is taken away there should be no use of them 2. Like as when the head is cut off all the members die so together with man the creatures over the which he had power are punished not onely he but his Hereby the severity of Gods punishment appeareth as also the greatnesse of mans sin that brought destruction upon many as Davids sin in numbring the people did upon the whole land 3. Because beastly men had abused the creatures to their filthy pleasure and riotous excesse it standeth with Gods justice to punish the instrument with the principall 4. The fishes are not also here threatned to be destroyed because they lived in that element wherewith God purposed to overflow the earth neither had man so much abused them as the other kinds and beside it pleased God to spare them among other creatures at other times the Lord threatneth also to take away the fish of the Sea Hosh. 4.3 Mercer QVEST. XIII How Noah is said to be perfect Vers. 10. NOah was a just and perfect man c. 1. Noah not yet any man living can be said to be perfect in respect of Gods justice or in the sight of God as the Psalmist saith If thou O Lord markest what is done amisse who shall be able to abide it Ps. 130.3 2. Neither yet in regard of that perfection which the Saints shall attaine unto in the Kingdome of God as the Apostle sheweth Not as though I had already attained either were already perfect Phil. 3.12 3. Neither yet is any so perfect as that he can be found in this life without sinne which was the heresie of the Pelagians for the Preacher saith there is not one just man upon the earth that doeth good and sinneth not Eccles. 7.20 4. Neither is any said to be perfect because they can keepe the commandements and doe more than is commanded in observing the Evangelicall counsell as Pererius and other Popish Writers 5. But Noah is said to be perfect in comparison of others and therefore it is added in his generation or in regard of the perfection which may be attained unto in this life which is rather in the will and desire to be perfect and in increasing and going still forward than in any actuall accomplishment of the desire and in this sense the Apostle having a little before denied himselfe to bee perfect yet saith to the Philippians Let as many as be perfect bee thââ minded Philippians 3.15 and so our Saviour biddeth us be perfect as our heavenly Father is perfect that is that we should more and more labour for perfection As Augustine saith Ingredi sine macula non aâ surde dicitur non qui jam perfectus sed qui ad ipsam perfectionem irreprehensibiliter currit Hee is not amisse said to walke without spot not who is already perfect but runneth unto perfection without reproofe Thirdly how Noah is said to be perfect is expounded vers 8. Noah found grace in the sight of God it was the perfection then of faith whereby Noah was excepted as just and perfect in the sight of God being by faith cloathed with the perfection and justice of Christ. QVEST. XIIII How the earth was corrupt 11. THe earth was corrupt before God 1. That is the inhabitants of the earth where corrupt as Chrysostome saith Homo terra appellatur quia totus terrenus Man is called earth because he was become wholly earthly 2. Or they had infected the very earth with their abominations and made it accursed Iun. as the Psalmist saith A fruitfull land is turned into barrennesse for the wickednesse of them that dwell therein Psal. 107.34 3. The earth may be said to be corrupt that is defiled with those sinnes of uncleannesse which they committed as the Scripture testifieth that the land is defiled with such abominations Levit. 18.25 4. The earth was corrupt before God that is they were growne to such impudency and boldnesse in their sinnes that they would commit them even as in the presence and sight of God as the Prophet saith They declare their sinnes as Sodome they hide them not Isay. 3.9 QVEST. XV. Whether they which died in the floud perished everlastingly Vers. 13. I Will destroy them with the earth c. Here a great question ariseth whether all they which were destroyed in the floud perished everlastingly that is both in body and soule 1. For answer to this question we neither thinke that most of the old world were onely temporally punished which seemeth to have beene the opinion of Hierome that they which perished in the floud as likewise the Sodomites receperunt in vita malasua received their punishment in this life To the which purpose he urgeth that place Nahum 1.9 Non consurget duplex tribulatio Affliction shall not rise the second time and therefore it standeth not with Gods justice to punish twice for the same sinne both in this world and the world to come To this place I answer first that the Prophet speaking of the destruction of the Assyrians sheweth onely that theiâ overthrow should be finall that God should not need to smite them againe As Abishai said to David when hee found Saul asleepe Let mee smite him and I will not smite him againe 1 Sam. 26.9 Thus Theohpylact and Theodoret expound this place Secondly if it bee expounded as it is alleaged it must be understood onely of penitent persons that such being afflicted in this life shall not need to be punished againe as we may see in the repentant theefe but concerning the the other theefe detemporali ad aeternum transvectus est supplicium he was carried from temporall to eternall punishment as Rupertus saith 2. Neither doe we approve their opinion that thinke many of the old world though incredulous before yet when they saw the floud comming in fine vitae poenetentiam egerunt did repent them even in the end of their life sic Lyranus Bellarmine For S. Peter calleth them ãâã ãâã ãâã ãâã ãâã the world of the wicked 2 Pet. â 5 They then that were wicked so continued to the end 3. Neither is the opinion of Cajetanus to be received that thinketh non fuisse simpliciter incredulos id est sine vera Dei side that they were not simply incredulous that is without the true faith of God but only beleeved not Noah in this that the floud should
the institution of God some were set apart for Sacrifice and therefore were called cleane 2. And this distinction of cleane and uncleane beasts is not inserted by Moses by way of anticipation as though hee spake onely in respect of the times wherein hee writ but this difference was knowne unto the Patriarkes by revelation from God in some godly tradition delivered from one to another as we see the use of sacrifice the oblation of tithes the observation of the Sabbath were practised before the law 3. Whereas this distinction of cleane and uncleane is not repeated in the rehearsall of the fowles v. 3. it is not for that as some thinke they were not so distinguished before the law or for some mysticall signification that not in celestiall things but in terrene only this distinction holdeth of cleane and uncleane but this distinction must bee supplied out of the former verse which for brevity sake is omitted in the third yet in that the fowles are sorted out by sevens it is evident that he meaneth only the cleane QVEST. III. Why the cleane are taken by sevens Vers. 2. TAke thee seven and seven for so are the words in the originall 1. Not that there were of the cleane fourteene seven of the male and female which seemeth to have beene the opinion of Iustine and Origen with others because they could not see how there should be an odde if there were but seven but it is certaine there were but seven three male and three female and the odde was for sacrifice This is the opinion of Ambrose Chrysostome Augustine with others And this repetition seven seven is not to be taken collectively for many sevens of one kinde but distributively for divers kinds according to the use of the Hebrew speech 2. Neither were the cleane taken by sevens for any mystery in that number as Ambrose saith that numerus septenarius est sacer that seven is a sacred number But Chrysostome rereproveth those that observe numbers and saith they doe but fabulari ex suo capite introducere fable and devise such things of their owne head But therefore the cleane were chosen by sevens for the more plentifull breed both for mans food and for sacrifice and but two of the uncleane were taken left their number might increase to the annoyance of man as Musculus well observeth and yet God would have the kind also of hurtfull beasts preserved for the punishment of man For the noysome beast is one of Gods 4. great judgements Ezech. 14.21 3. Whereas before chap 6.20 the Lord saith two of every sort shall come unto thee but here Noah is bid to take of the cleane by sevens the solution is easie for there the kind and sex is expressed that for every male there should be a female they should come by couples here the number is prescribed they must be taken by sevens QVEST. IV. Whether Noah and his sonnes lived in abstinence in the Arke Vers. 7. SO Noah entred and his sonnes and his wife c. 1. It is but a point of curiosity to enquire how Noah and his sonnes wives were called whether Noahs wife were named Noria as the Gnosticks or Barthenon as Epiphanius or Tytaea as Berosus Annianus saith and his sons wives Pandora Noella and Noegla seeing the scripture is silent herein it were a vaine labour for us to search 2. Whereas here Noah and his wife are not named together going into the Arke but comming forth they are joyned together chap. 8.16 Come forth thou and thy wife Ambrose thus noteth Non commiscetur sexus in ingressu sed commiscetur in egressu The sex is not mixed in the ingresse but in the egresse Whereupon he thinketh that Noah and his sonnes refrained the company of their wives all the while they were in the Arke which his opinion is most probable though not upon this ground but upon better reasons which he adjoyneth in the same place as he further saith maroris tempus erat non laeticea it was a time of sorrow not of mirth Againe because they knew that the deluge came because of the intemperancy of the world as also the rest of the creatures generally did forbeare the act of generation which I rather think than with Mercerus that the cattell ingendred in the arke either because the place was not fit or the seasons of the yeare were altered it being as a continuall winter for the space of an yeare by the coldnesse of the over-flowing water or God so disposing their naturall inclination QVEST. V. Whether Noah gathered the beasts into the Arke Vers. 9. THere came two and two to Noah c. 1. Neither as Philo thinketh did Noah gather the creatures together as the shepherd his sheepe for that had beene an infinite labour Neither as Hugo did the beasts come swimming to the arke seeking for succour from the water for they were entred before the waters fell But as God is said to have brought the beasts to Adam Gen. 2.19 so the Lord caused them to come unto Noah non fuit ista cura illius hominis as Augustine saith sed divina This was not mans care but Gods QVEST. VI. What creatures came not into the Arke NEither came there of every kind of living thing for these are excepted 1. All that liveth in the water either wholly or partly in the water partly in the land for such creatures onely came which moved upon the earth 2. Such creatures as come of corruption not by generation as flies of the water wormes of dung bees of bullocks flesh hornets of horse flesh the scorpion of the crab or crevice moaths of putrified herbs and certaine small wormes of the corruption of wood and corne c. for those creatures onely entred which increase by generation Mercer 3. Such creatures are excepted which are of a mixt kinde and ingender by the male and female of divers kinds as the mule which commeth of a mare and asse Cardanus also maketh mention of a certaine beast which he saw at Papia of the bignesse of a fox with feet like a beare a taile feathered like a goose with prickles upon the backe like an hystrix or porcupine barking like a dog which appeared to be of no certaine kind but by a mixt generation Concerning such mixt kinds Augustine saith well that they needed not to be preserved in the Arke sâd ibi parentes eorum faisse sufficeret it might suffice their parents that is the severall kinds whereof they are ingendred to be there 4. R. Sel. because Noah is bidden to take of every living thing Gen. 6.19 would inferre that the spirits of the aire were preserved in the Arke but this is ridiculous for neither are they to bee counted among these living creatures neither are they male and female nor yet are spirits subject to the danger of waters and their kinde were to be wished rather to be extinguished than preserved 5. R. Levi also because
Noah is bidden to take of all meat that is eaten would inferre that Noah preserved of all kinds of plants and seeds in the Arke but that was not needfull except onely for present food for the seeds of herbs might by Gods providence bee preserved in the earth as plants were kept under the water as was the olive ex Mercer QVEST. VII Of the Phoenix whether there be any such COncerning the Phoenix the question is because there is but one of that kind whether it were preserved among other foules in the Arke but I thinke it may be more worthily doubted whether there bee any such Phoenix or no 1. Plixy saith this bird is in Arabia Cardanus and Scaliger in the Mediterranean parts of India being called Semenda 2. Some say that after 500. yeares it dieth Pompon Mela. lib. 3. c. 9. Ambrose others that it liveth 660. yeares Plin. ibid. 3. Some that the Phoenix having made her a neast of divers spices intrare emori goeth in and dieth Ambr. Pompon ibid. other that motu alarum with the flittering of her wings she setteth the stickes on fire and is burned to ashes 4. Pliny addeth out of Cornelius Valerianus that the Phoenix was brought to Rome and openly shewed when Ir. Plantius and Sex Papinius were Consuls the 800. yeare of the City As this may seeme to bee a fable so also the rest For if the Phoenix dye upon her neast how could she be brought to Rome 5. Some also write that the Phoenix hath rostrum trifistulare a bill with three pipes wherewith she singeth melodiously before shee dieth sic Cardanus But Scaliger holdeth this to bee but a fable 6. No other like is that which Pompon Mela and Pliny write that of the ashes of the Phoenix commeth a worme and thereof another Phoenix which being now ready to flye taketh the bones of the old Phoenix with the neast and carrieth it to the City of the Sunne in Aegypt called Heliopolis and there layeth it upon the Altar as it were solemnizing the funerall thereof who seeth not how fabulous a fiction this is devised to countenance Pagan Idolatry and not agreeing with it selfe for if the Phoenix bee burned to ashes how can the bones and neast bee so carried 7. But among the rest this seemeth to be most unlikely that there should never be but one Phoenix at once for what species or kinde of any creature can they rehearse whereof there is never but one and whereas the Lord said to all his creatures increase and multiply this benediction should take no place in the Phoenix which multiplieth not and beside seeing of all creatures there came two and two the male and female into the Arke the Phoenix by this meanes should have perished seeing there was not of this kind male and female to be preserved in the Arke 8. But whereas Ambrose thus writeth Phoenix cum mortua fuerit reviviscit solos non credimus homines resuscitari the Phoenix being dead reviveth can we think then that man only shall not be raised Ambrose in so writing delivereth not his opinion but ex concessis as we say by the received report of the Phoenix among the heathen out of their owne grounds he proveth the resurrection QVEST. VII Whether the Arke were sufficient to containe the beasts with their food for a whole yeare IT is further doubted how the Arke could containe so many severall kinds of beasts and birds and beside sufficient food for them all 1. For the divers kinds of beasts they are reckoned not in all to bee above an hundred and fifty whereof there are 30. kinds of serpents and other creeping things 40. kinds of ravenous beasts which live with flesh which one with another exceed not the bignesse of wolves there are 40. more of other great beasts which one with another in quantity may be thought to bee equivalent to oxen and 40. kinds beside of small beasts which may one with another in proportion answer unto so many sheepe the whole number maketh an 150. All these severall paires of beasts were lodged in the middle region of the Arke which contained 400. cells or cabbins being each in breadth 6. cubits as much in length and nine in height as I have shewed before these roomes are large enough to receive the greatest paire of beasts or if some as the Elephants require a large space many of the rest might bee received in a lesse so that there were cabbins enough twice told to place all the beasts in 2. And if the middle part of the Arke were large enough for the beasts there is no doubt but that the upper story being of the same bignesse sufficed for the birds which though they bee more diverse and variable in their kinds yet are they of farre lesse quantity and so might bee contented with smaller cages 3. And whereas of the cleane beasts there were seven taken of every sort whereof there are ten severall kinds reckoned Deuter. 14. beside the paires counted before we must number five more for every sort of the cleane beasts which will make 50. single and 25. couples which added to the rest will make 175. couples which if they did arise unto 200 there might be found roome enough for them all in the middle division as before is said 4. Now that there was capacity sufficient in the lowest region of the Arke wherein to lay up food for the cattell thus it may appeare 1. Let it bee supposed that there were about 60. paire of beasts as great as oxen 50. paire of the bignesse of wolves and 60. more of the like quantity unto sheep 2. Allow to every wolfe as much food in quantity because they are ravenous as to an oxe and to 4. sheep as much wee shall have as it were an 125. paire and 250. single oxen 3. Then admit that all the beasts did eat of hey which asketh a large roome to lye in whereas other food as of graine and such other may bee layed in a narrower compasse 4. Then allow for every oxe 40. l. of hey in a day as Columella doth apportion it lib. 6. de re Rustic c. 3.50 and 40. l. of hey will easily bee contained in the space of a solide or square cubit so much hey then as will serve 250. oxen in a day will require for layer 250. cubits the layer then for so much hey as will suffice a whole yeare which consisteth of 365. dayes will have no lesse roome than of 85250. cubits it commeth not to 90. thousand cubits 5. Now take the capacity of one of the chambers being 300. cubits in length 50. in breadth 9. in height allowing one cubit for the partition above for otherwise it should be 10. cubits high and it will arise to an hundred five and thirty thousand square cubits for every ranke of cubits containeth 15. thousand so much maketh the length of 300. cubits multiplyed by the breadth of 90. this summe of 1500. being
Polygamy the marriage of more than one at once condemned sic Muscul. in hunc locum 3. v. 10. After seven dayes c. v. 12. And the raine was upon the earth forty dayes c. But these shew the Lords longanimity and patience for Noah is warned seven dayes before of the floud comming that by his preparation and entrance others might be warned Oecolamp and whereas God might have destroyed the world at once with water it was increasing forty dayes that the world seeing every day some perish might at length have turned to God Chrysost. 4. v. 16. The Lord shut him in God first provideth for Noah before the wicked are destroyed so Lât was brought out of Sodome before the City was consumed sic Muscul. Mercer 5. vers 24. The waters prevailed an 150. dayes Thus Noah continued in this desolate and darke place above an whole yeare but God was his light and comfort Thus God is able to sustaine his Elect though they be shut up in the most darke and deepe dungeons as a light did shine in prison where Peter lay bound at midnight Act. 12.7 according to the Psalme to the righteous ariseth a light in darknesse Psal. 112.4 CHAP. VIII 1. The Method THis Chapter hath two parts 1. Of the ceasing of the floud to v. 15. 2. of Noahs going forth and such things as accompanied the same 1. Here is set forth 1. The causes of the ceasing of the floud from v. 1. to v. 7. 2. The manner how and by what degrees the earth was dried The causes are the principall the mercy of God in remembring Noah v. 1. The secondary meanes helping the winde that God sent v. 1. the letting causes the raine and fountaines were staied v. 2. The manner of the ceasing of the floud and drying of the earth is set forth first generally after an 150. dayes v. 3. then particularly to v. 15. by foure degrees declared with their severall seasons 1. In the seventh moneth and 17. day the Arke rested c. v. 4. 2. In the tenth moneth the tops of the mountaines were seene v. 5. 3. Then the waters were abated v. 11. Noah to know it once sendeth the raven after 40. dayes v. 6. and thrice the dove once seven dayes after the raâen v. 8. then seven dayes after v. 10. and other seven dayes after that v. 12. 4. Then the earth was dried first in the upper part only in the first day of the 1. moneth v. 13. then it was perfectly dry in the 2. moneth and twenty seven day 2. In the second part we have 1. Gods commandement for Noahs going forth v. 15 16 17. 2. Noahs obedience v. 18 19. 3. His thankfulnesse in sacrificing to God v. 20. Gods acceptance v. 21. with his promâse not to destroy the earth againe v. 21. and his benediction in restoring the state of things againe v. 22. 2. The literall or grammaticall interpretation v. 3. the water abated going from the earth ãâã ãâã ãâã ãâã ãâã S. the waters returned from the earth going and comming Ch. H.B.G.P. they went from the face of the earth continenter recedendo continually going away T. going and returning haloch vashub v. 4. the seven and twenty day S. H. the seventeenth caet upon the mountaines of Armenia H. G. B. the mountaines Cardu Ch. upon the mountaines of Ararat P. H. upon one of the mountaines of Ararat Tr. v. 7. he sent out a raven to see if the waters were abated S. the rest have not these words and going forth hee returned not S. which went and came caet v. 10. waiting yet seven dayes S. seven other dayes caet v. 11. an olive leafe ãâã ãâã ãâã ãâã ãâã with a dry stalke S. a branch of an olive with greene leaves H. an olive leafe decerptum pulled off in her mouth T.B.G.C.P. taraph plucked pulled in the evening all read but the Sept. v. 12. in the six hundred and one yeare c. in the life of Noe this is added by the S. the cover of the Arke which he had made these words likewise added which the other have not v. 14. the seventeenth day S. the seven and twenty caet the seven and twenty day he opened the Arke added by the Sept. v. 6. thou and thy sonnes thy wife and thy sonnes wives S. thou and thy wife thy sonnes and their wives v. 17. ingredimini goe upon the earth H. P. fill the earth or ingender aboundantly or breed in the earth caet sharaâse to bring forth in multitude to creepe to move v. 19. according to their kinds H.B.G. their generations Ch. families T. P. mishphacah family H. this is wanting in the S. v. 21. the Lord smelled a sweet savour S. H. B. God accepted his offering Ch. a savour of rest G. P. gratum odorem an acceptable or pleasing savour T. noach rest according to Noahs name God said ãâã ãâã ãâã ãâã ãâã bethinking himselfe S. said to him H. said in his word C. said in his heart caet because of mens workes S. mens sinnes Ch. because of man caet the cogitation of man is diligently bent to evill S. prone to evill H. is evill from his infancy cât raugh evill Pl. v. 22. sommer and the spring S. sommer and winter caet choreph winter 3. The explanation of doubts QVEST. I. How God is said to have remembred Noah Vers. 1. GOd remembred c. not that there is oblivion or forgetfulnesse with God but then God is said to remember when he sheweth by the effects that he hath care of man so God is said to remember mans sins when he punisheth them Mercer as the widowe said to the prophet art thou come to call my sinne to remembrance and to slay my sonne 1. King 17.20 2. God also remembreth the cattell wherein Moses is not contrarie to Paul doth God take care for oxen 1. Cor. 9. where the Apostle denieth not that Gods providence watcheth over cattell but that his care toward man is greater and that he careth for beasts for mans cause 3. So then as the cattell perished in the floud together with the wicked so they are preserved for the righteous sake 4. Some of the Hebrewes thinke that God is said to remember the beasts not the fowles because they were not made the same day with man but the reason is because Moses having made so often mention of the birds that were likewise preserved in the Arke as Gen. 6.20 Gen. 7.3.14 needed not to speake of them here 5. R. Sel. noteth that God remembred the beasts because they did not couple together in the Arke I will not answer with Mercerus that the beasts engendred in the Arke both that they might be for sacrifice and for food afterward for there were enough beside for sacrifice seeing seven of the cleane entred into the Arke and concerning food they might for a while forbeare the eating of flesh till the creatures were increased but if both cleane and uncleane beasts
I rather thinke with Augustine and Eucherius that all was done in a yeare or two at the most Mercer his going out of Chaldea staying at Charran and departure from thence for it is not like but that Abraham made all haste to obey Gods call QVEST. VIII Why Lot accompanied Abraham Vers. 5. ABraham tooke Sarai c. and Lot 1. Lot followed not Abraham because he was his adopted son as Iosephus thinketh for then he would not have suffered him to goe apart from him Gen. 13. and he called him his brother not his sonne ibid. But Lot as one set apart also to be a worshipper of God is content to leave his other kindred and accompany righteous Abraham 2. Where mention is made of the soules which they had gotten in Charran it is neither like that Lots two daughters were there borne but rather at Sodome neither by soules with some doe wee understand cattell for that were improper neither need we referre it to the winning and converting of soules as the Chalde text seemeth to interpret alleaged before but it is taken for the servants which Abraham had purchased there Muscul. And such as were borne of those servants 3. But as for that opinion of Nicolaus Damascenus and Iustinus that Abraham before he came into Canaan was King of Damascus I leave it as a fancie for the text sheweth thâr Abrahâm came forthwith from Charran to Canaan and it had shewed some disobedience in Abraham in foreslaking the time to follow the calling of God yea wee finde not that Abraham had any certaine dwelling place but removed from place to place and was as a pilgrime and stranger therefore not like to have beene a King QVEST. IX What place Sechem was and the valley of Moreh Vers. 6. ABraham passed thorow the land to the place of Sechem and to the Plaine of Moreh 1. This Sechem was not on the East side of Canaan as Perer. but rather toward the West where the Sunne goeth downe Deut. 11.30 2. It is called the place rather than Citie of Sechem because afterward there was built the City Sechem Gen. 33.18 so called of Sechem the sonne of Hâmor 3. Eusebius maketh two Sechems this which in his time was called Neapolis destroyed by Abimelech Iud. 9. re-edified by Ieroboam 1 King 12.25 and another in Mount Ephraim which pertained to the lot of the Priests Iosu. 21.21 but it is evident that these were all one for Ieroboams Sechem was also in Mount Ephraim 1 King 12.25 Neither doe we finde mention made of two Sechems in the Scripture not farre from this City was the Mountaine that had two tops Hebal and Garrizim Deut. 11.30 from whence the blessings and curses were delivered this is the same City which is called Sychar Ioh. 4. neare unto which was Iacobs Well Mercer 4. Not farre from Sechem was the Plaine of Morch so called of More the possessor thereof as the Plaine of Mamre was named of the owner Mercer which the Septuag translate the high Oak the truth is that it was boâb a Plaine and set with Oakes Deut. 11.30 another word is used Guerabah which signifieth a Plaine there Iacob under an Oake buried the images which were in his house Gen. 35. 4. He hid them under an Oake that was by Sechem Iosua made a covenant with the people in this Sechem and pitched a stone under an Oake in witnesse thereof Iosua 24.26 In this Plaine was Abimelech made king by the men of Sechem Iud. 9.6 Some thinke that in this Plaine were situated the fiue Cities Sodome Gomorrha Adama Seboim Zoar Lyran. Tostat. QVEST. X. Why it is added the Canaanites were in the land THe Canaanite was in the land 1. These Canaanites were not they which gave denomination to the whole Countrey and land of Canaan but these were some one people of Canaans posterity which were especially called by that name who inhabited in the West part of Canaan by the Sea and the coast of Jordan Num. 13.30 2. This is expressed that the Canaanites dwelt in the land not to shew Abrahams right because he came of Sem to whose seed this Countrey appertained which was usurped by the Caanites for it appeareth not thar Sems posterity ever inhabited this Countrey and if it had beene Abrahams right God should have given him but his owne whereas it was Gods love toward Abraham that brought him to this Countrey Deut. 4.37 and these people were cast out for their wickednesse Abrahams seed did not possesse it for their righteousnesse Deut. 9.6 Neither had they any right unto it but of Gods favour 3. But this is added to shew that Abraham was a stranger in Canaan to whom God gave not so much as the breadth of a foot as Saint Stephen saith Act. 7.5 that his faith hereby might bee exercised in beleeving God who promised it to his seed Iun. as also seeing Abraham was called to a land where the wicked dwelt wherein he had no certaine possession given him the Lord would have him thereby to be put in minde of his celestiall countrey as the Apostle sheweth Heb. 11.16 Calvin QVEST. XI How God appeared to Abraham Vers. 7. THe Lord appeared to Abraham 1. God is not said before to have appeared to Abraham and how he appeared it is not expressed whether in a dreame in vision or face to face that is manifestly not darkly for these are the three wayes wherby God appeareth Num 12.6.8 it is not like that God shewed himselfe by a dreame as Cajetane thinketh for the Scripture useth to expresse that kind of apparition by name as Matth. 1. The Angell of the Lord appeared to Ioseph by dreame but after some other manner 2. God promiseth to Abraham two unlikely things that he should have seed whereas his wife was barren that his seed should have that land wherein the Canaanites yet dwelt that was a mighty nation that Abraham should wholly depend upon God 3. And the Lord deferreth his promise both that Abraham and his seed should be tryed by affliction in Canaan and Egypt that they might acknowledge Gods free gift and he stayeth till the wickednesse of the Canaanites was come to the full Genes 15.16 4. Hee buildeth an Altar to testifie his thankfulnesse Perer. not without Gods warrant for the Lord in that place appeared Muscul. and Abraham doth testifie his inward faith by his outward profession Calvin QUEST XII Why Abraham so oft removed Vers. 8. HE removed thence to a Mountaine c. 1. He removed because his building of Altars was offensive to the Inhabitants and it was a wonder that hee was not stoned of them for the same Calvin As also it pleased God hereby to trie Abrahams faith being tossed thus from post to pillar and that thereby hee might bee a meane by his godly life and religion to call that people to repentance Pererius 2. Hee is said to pitch his tents being ready as souldiers are to remove their campe
doubtfulnesse in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiât signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranââ but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
the 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 ãâã The entertainment of the Angells in Abrahams tent and such things as there were done to vers 17. â 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
high Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hârah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased
infirmity in Ioseph with Calvin 2. Neither with some excuse this fact and say it was iocosum mendacium a pleasant lie or in sport 3. Much lesse was it a purposed lie as though Ioseph should sweare to it by the life of Pharaoh for by that oath hee affirmeth not that they are spies but bindeth them to bring their brother Benjamin 4. Wherefore I thinke rather that Ioseph used here no lie at all 1. But not in that sense as R Salomon taketh it as though Ioseph had called them spies one way because they searched the next way into the land of Egypt out of Canaan and that they understood Ioseph another way for Ioseph expoundeth himselfe that he meaneth spies properly that they came to see the weakenesse of the land 2. Neither doth he speake in the opinion of others that they are counted spies but this thrice urging of that word sheweth that he spake as from his owne judgement 3. Neither doth he speake figuratively turning his finger to himselfe and that they spied out his weakenesse and abused his youth and simplicity when they sold him to the Ismaelites as Rupertus 4. But I rather thinke that Ioseph thrice spake not assertive by way of assertion or affirmation but probative and tentative by way of question to trie them which was no lie nor dissimulation at all as neither was that in our Saviour that to make triall of his disciples humanity made shew as though he would have gone further Luke 24. QUEST VIII Whether Ioseph had before forgotten his dreames Vers. 9. ANd Ioseph remembred the dreames which he dreamed of them 1. Not that Ioseph had either made small account before of his dreames seeing the contrary event in his imprisonment and other afflictions 2. Or that prosperity had made him to forget his former visions 3. But now when he saw his dreames to take effect he doth more lively remember them better understandeth them than before as it is said of the disciples that they understood not those things which were said of Christ at the first but after hee was glorified then they remembred that they were written of him Iohn 12.16 Calvin QUEST IX Whether Ioseph sweareth by the life of Pharaoh or therein did wel Vers. 15. BY the life of Pharaoh you shall not goe hence First some excuse Ioseph here admitting this to be an oath 1. Because in effect he did sweare by God who was the author of Pharaohs health and life 2. Some againe doe extenuate his oath that he sware in effect by nothing as Socrates used to sweare by a goose or dog Zeno by the Caper tree to shew the vanity of the heathen that used to sweare by their Gods but it is not like that Iosâph set so light by the health of Pharaoh as Augustine well noteth an bono fideli servo vilis fuerit salus Pharaonis 3. Some would excuse it because Iâsâph was not in good earnest but did all this in a friendly kind of dissimulation but as it is not lawfull to lie in jest so much lesse to sweare in jest Secondly they that denie this to have beene an oath 1. Some say it was but a vehement kind of obtestation as Moses calleth heaven and earth to witnesse Deut. 30.19 and as a man may contest by his faith by his head and such like Calvin But yet this will not helpe for our Saviour condemneth whatsoever in our speech is used beside yea or nay Math. 5. that out of Deut. is a patheticall compellation of the creatures to be witnesse against the people of their ingratitude and disobedience which is much unlike this case here 2. Some hold this speech of Ioseph to be an execration as if he should say he wished Pharaoh no otherwise to live than he would doe as he said Thom. Aquinas But Ioseph was more reverent and respective of Pharaohs health and life 3. Iunius saith it is a constant kinde of affirmation used both among Christians and others and will have it like to those asseverations 1 Sam. 2 2â O my Lord Anna saith to Eli as thy soule liveth and Abner saith to Saul as thy soule liveth O king I cannot tell 1 Sam. 17.55 and as the use was to sweare by the soule of the Emperour as he alleageth out of Vlpianus But herein I cannot consent unto that learned man for in those phrases they alwayes either protested by themselves in the first person as 2 King 6.31 God do so to mee and more also or by those to whom they speake in the second person as in the examples given in instance and therefore the case is not all one with this And concerning that use to protest by the Emperous soule though it continued under Christian Emperors yet it is certaine that it was taken up before in the time of Idolatry when they ascribed divine honours to their Emperors 4. Wherefore I rather incline to thinke that this kind of speech to say by the life of Pharaoh was used commonly in Egypt as an oath partly of flattery partly of superstition in ascribing too much to their Kings which use they seeme to have derived from the Hebrewes that as they used to sweare vivit dominus the Lord liveth so they Pharaoh liveth and the Hebrewes write that to this day it is a law among the Egyptians that he which falsly sweareth by the kings head in a pecuniarie matter shall be put to death Perer. yea and the imperiall law is that he which did commit perjury swearing per genium Imperatoris by the soule or spirit of the Emperour should be beaten with clubs and it should be written over his head ãâã ãâã ãâã ãâã ãâã sweare not rashly Iun. ex Vlpian But yet Ioseph in this place of purpose sweareth not but by the common use and custome spake as the rest did as it appeareth by his twice using of the same words together like as in our English tongue many suddenly will say Mary having no intent to sweare which notwithstanding at the first I thinke was taken up as an oath by the name of Marie And beside Ioseph doth conforme himselfe of purpose to the Egyptian phrase that his brethren should not suspect him to be an Hebrew which they might easily have done if he had said as the Lord liveth Therefore although Ioseph may be somewhat herein excused yet can he not be cleared or justified but that living among a superstitious people he was somewhat polluted also by their manners Mercer Genevens annot in the great Bible and so Iosephs brethren did take it that he charged them with an oath QUEST X. Whether Ioseph did forsweare himselfe Vers. 16. BY the life of Pharaoh yee are but spies It might seeme that Ioseph here did forsweare himselfe because they were indeed no spies 1. It doth not satisfie to say he did not forsweare because there is no mention made directly of God for though we ought onely to sweare by the name of God yet he that sweareth faâsly
of cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle âpplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to ãâã error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt
Genes â5 Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death âere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 ââ 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians cât v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly cââftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis
fuit ãâ¦ã quodââ futurum est I am whatsoever was is and is to come And Thaââs Mileââus being ãâã what God was said Quod semper est neque principium habâns neque finem That which alwayes ãâã having neither beginning nor end Plutarch also writeth that it was written in the doore of the Temple of Apollo ãâã T is es Thou art And Plato in Timaec saith Id solum esse quod est prorsus immutabile That only is said to be which is immutable but those things which are mutable and changeable may rather be said not to be than be For these and other such divine sentences in Plato some have thought that Plato either had read himselfe the bookes of Moses or had conferred with some Hebrewes while he sojourned in Egypt And this seemeth to be the more probable because Aristobulus who flourished in the time of the Macchabees writing to Ptolemer Philomâtor saith that Moses bookes were translated into Greeke before the time of Alexander the Great and that Pâtlhagoras and Plato had received many things from thence Clearchus also one of Aristotles schollers testifieth that Aristotle had conference with a certaine Jew a wise and learned man of whom he learned many things Ex Pererio QUEST XXVI Of the name of God Iehovah whether it be ineffable Vers 15. IEhovah the God of your fathers c. this is my name for ever c. 1. The Hebrew Cabalistes will have the word gholam being here written without vaâ not to signifie for ever but rather hid whence they would gather that the name of Iehovah is ineffable and not to be uttered But beside that not gholam but ghalum with shâerk signifieth hid the words following unto all ages doe shew that it must be here read for ever the latter words expounding the former Indeed the name Iehovah is ineffable but in regard of the signification thereof for who can declare the essence of God not of the letters or syllables Simler 2. This name Iehovah signifieth the same with Eheje being added as more usâall and better knowne and it betokeneth two things principally both the eternity and alwayes being of God and his cause of being to all other things both efficienter formaliter and finaliter as the efficient cause from whom the formall through whom the finall for whom all things are Iun. 3. And this name Iehovah betokeneth Gods power in his goodnesse and truth the first in being able the second in being gracious and willing the third in being constant to fulfill his promises Borrhaius 4. This name Iehovah iâ alâo incommunicable to all other Elohim is given sometime to Angels sometime to Judges upon earth But Iehovah is peculiar to God and therefore the Messiah is very God to whom this name is given in Scripture 5. Beside some Hebrewes thinke that the Messiah should at his comming reveale and make knowne this name of Iehovah to the world and so our Saviour commandeth his disciples to baptise else in the name of the Father Sonne and holy Ghost which name of the Trinitie is comprehended in Iehovah Simler The first letter Iod they would have to signifie the Father the second âe the Sonne the third being vaâ the holy Ghost and the second he the humanity of the Sonne Osian QUEST XXVII Why Moses is bid to gather the Elders together Vers. 16. GOe and gather the Elders 1. The Elders not in age for such a great number of aged folke among 600. thousand could not well be gathered together Simler But the Elders in office either for government or instruction which president Moses followeth Chap. 12.21 and Chap. 19.7 Iun. For although their state was now confused and out of order which was afterward by Moses reduced to a perfect forme yet there was a kinde of government among them in Egypt as may appeare chap. 5. where officers of their brethren were set over them Simler 3. The elders therefore must first be acquainted with the Lords message both because it was not safe to impart it to the ignorant and unruly multitude who would have given no great regard Pellican as also that the Elders and rulers by their example and perswasion might draw the rest Ferus QUEST XXVIII Why they make request but for three dayes journey Vers. 18. LEt us goe three dayes journey in the wildernesse 1. In that they went further than three dayes journey they did Pharaoh no wrong for they were not his subjects but he usurped authority over them and beside they therein followed the Lords direction that went before them 2. Yet notwithstanding they dealt not deceitfully with Pharaoh for it was not necessarie that they should impart their whole councell to their enemies the truth is not wholly at all times to bee uttered it may in part bee concealed as the Lord gave Samuel instruction when he went to anoint David 1. Sam. 16. Iuniuâ 3. The Lord therefore would have them cautelously and prudently to propound their message that they would goâ but three dayes journey and into the wildernesse which was in some sort under Pharaohs jurisdiction that the request being so reasonable if Pharaoh should deny it he might be left without excuse Ferus QUEST XXIX How the people is said not to have sacrificed in the wildernesse THat we may sacrifice unto Iehovah Yet the Prophet Amos denieth that they sacrificed unto God in the wildernesse for the space of 40. yeeres but carried the tabernacle of Moloch Amos 4.26 and Act. 7. This then is to be understood not simply and absolutely but in part that they did not sacrifice unto God as they ought but that many of them were Idolaters and polluted with the superstitions of Egypt so the Lord denieth that he required of them to tread in his Courts Isay 1.12 or to offer sacrifice and yet he commanded such things so he saith I will have mercie and not sacrifice that is not sacrifice alone without mercie Simler QUEST XXX How it is said that Pharaoh should not let them goe no not with a strong hand Vers. 19. HE will not let you goe yea not with a strong hand 1. The most reade but with a strong hand that is being forced by the mighty hand of God sic Lat. Pagnin Septuag Simler Ferus but then it should be im lo unlesse except not velo which signifieth neither 2. Some doe understand this strong hand of the Israelites that Pharaoh will let them goe but not with a strong hand that is with their armies and forces 3. Some referre it to Pharaoh that hee would not let them goe because by a strong hand that is by his armies and forces hee was not able to keepe them still 4. But the most proper sense and meaning is that Pharaoh no not with a strong hand referring it unto God should let them goe that is hee should stand out a great while notwithstanding the plagues which should be sent upon him but at the length he should yeeld So his heart was obstinate
that are called gods c. 4. by way of similitude as Princes and Magistrates in respect of their authoritie wherein they represent God in earth are called gods so also Prophets in respect of their divine knowledge holy men for their sanctitie and Angels for the excellencie of creation and the ministers in regard of their divine function and calling have that name and title given them Perer. 2. To this agreeth also the distinction of Gregorie that some are called gods nuncupativè that is by a kinde of title and appellation as Moses is here called Pharaohs God but the Lord is called God essentially The God of Abraham Isaac and Iacob Exod. 3. Gregor hom 8. in Ezechiel 3. QUEST II. In what sense Moses is called Pharaohs God MOses is called Pharaohs God 1. not onely for that from God and in Gods name he declared his will unto him for the delivering of his people as Vatab. 2. nor yet that he was as a Prince onely to Pharaoh as being mightier than he and of greater power as the Chalde readeth and Simlerus consenteth 3. but he is so called in respect of the divine authoritie given unto him in bringing those great plagues upon Egypt which made Pharaoh to feare him as God and the Magitians afterward acknowledged that he wrought by the finger of God Perer. 4. Augustines note also is not here to be omitted that otherwise Moses is said to be in Gods stead to Aaron Exod. 4. that is a director of him in things belonging to God otherwise here he is said to be Pharaohs God that is to execute judgement upon him Augustine much to his purpose quaest 17. in Exod. QUEST III. In what sense Aaron is called Moses Prophet AAron thy brother shall be thy Prophet 1. This word Prophet is taken five wayes First it signified such as did prophesie and foretell things to come which in old time were called Seers and in this sense this name also was given unto false Prophets that tooke upon them to declare things to come as also S. Paul calleth Epimenides the Cretensian Prophet because he truly prophesied of the manners of the people Tit. 1. 2. They are said to prophesie which had a speciall gift to sing and play upon instruments as Asaph and Heman are said to prophesie upon their harpes 1 Chron. 25. 3. They also had the name of prophesying given them which onely in the outward behaviour were like unto Prophets that is as men ravished for the time and beside themselves as Saul is said to prophesie when the evill spirit came upon him 1. Sam. 18.10 that is he was as a man beside himselfe 4. To prophesie is taken for the doing of any strange and miraculous worke as the dead body of Elisha is said to prophesie Eccl. 48. because by the vertue thereof one was restored to life 5. To prophesie is to expound and interpret as S. Paul useth this word 1. Cor. 14. comparing prophesying and the gift of tongues together and in this sense is Aaron Moses Prophet that is his interpreter and spokesman to Pharaoh Pererius QUEST IV. Why the tribes of Israel are called armies Vers. 4. ANd bring forth mine armies 1. The Israelites are so called in respect of their numbers because every tribe of them by it selfe was able to make an army for if the summe of 600000. be divided into 12. partes each part will make 50000. Simler 2. Beside this sheweth that they should goe forth of Egypt not as men afraid or fleeing but with courage and strength as chap. 13.18 it is said they went up armed or well appointed out of Egypt 3. Hereby mystically is signified the great numbers of servants and people of God Borrh. 4. They came up by their armies that is by troupes and companies for as yet their commonwealth was not constituted nor distributed into tribes Iunius QUEST V Of Moses age Vers. 7. NOw Moses was 80. yeere old 1. To this agreeth S. Stephens narration that Moses was forty yeere old when he fled out of Egypt and that forty yeere more was expired before he returned into Egypt Act. 7.23.30 2. This is inserted concerning Moses and Aarons age for the further evidence of the story and to serve for the chronology of the Scripture and computations of times 3. And in that Moses and Aaron were called to place of governement being now aged it sheweth that it is not safe that the publike administration of offices should be committed to young men especially such as are but young in gifts necessary for governement QUEST VI. Whether Pharaoh asked a signe and whether a signe may be required Vers. 9 IF Pharaoh speake unto you saying shew a miracle c. 1. Though it be not expressed afterward that Pharaoh asked a miracle yet it is not to be doubted but that according to Gods direction to Moses he first shewed not this signe till Pharaoh had called for it because it is said vers 10. that they did as the Lord commanded 2. But to aske a miracle is not alwayes peculiar to the wicked sometime the godly may require a miracle for the confirmation of their faith as Gedion did But Pharaoh here asketh a signe of a captious minde that if Moses could not have warranted his calling by a signe hee might ãâã have rejected him and yet after that the signe was shewed he would not give place but seeketh ãâã evasions 3. This is the third time that this signe was shewed once in mount Horeb where the Lord gâve this signe to Moses and afterward before the people to assure them of Moses calling Exod. 4. and now here before Pharaoh Ex Simler QUEST VII Of the divers names of the Egyptian Magicians here used Vers. 10. THen Pharaoh called for the Wisemen and Sorcerers 1. Here are foure words used to describe the Magicians of Egypt the first is chacamim or chacam to be wise which Simlerus taketh to be a generall name of that superstitious sect of Magicians that challenged unto themselves the onely opinion of wisdome being full of sophistry and deceit as the Septuagint read ãâã ãâã ãâã ãâã ãâã rather than of true wisdome Vatablus saith the next word Sorcerers is an exposition of the former But I thinke rather it was a peculiar kinde of Magicke whereof there are set downe 8. severall professions Deut. 18.10 and the same that is there called jidghoni a wisard of jadagh to know the Septuagint readeth ãâã ãâã ãâã ãâã ãâã a marker or observer of signes such as by the intrals of beasts and such other observations gave conjecture as Gen 41.8 they are taken for those which were cunning in the interpreting of dreames The next word is mecasphim praestigiatores whom we call Juglers which deceived mens senses the Septuagint read ãâã ãâã ãâã ãâã ãâã veneficos or as the Latine maleficos such as by sorcery bewitched men or beasts The third sort are chartumim which are taken to be the Genethliaci the casters of mens nativities The Septuagint
this plague 1. Augustine would hereby understand the Poets of the Gentiles which as by the crooking of frogs so by their vaine babling have brought in many impious and deceitful fables 2. Grâgorie Nyssenus maketh these frogs a type and figure of the Epicures and licentious life which entereth into Pharaohs house that is most aboundeth in the houses of Princes and great men 3. Ferus doth take it in the better part that hereby the conversion of a sinner is set forth God sendeth frogs upon the land when he sheweth a man his owne filthinesse 4. But that other application of Ferus is more apt who by the crooking of frogs understandeth Hereticks that doe open their mouth against the truth as Revel 16.13 the uncleane spirits that came out of the mouth of the Dragon and false Prophet are resembled unto frogs such crauling frogs are the popish Monkes and Friers that are sent forth from the mouth and spirit of Antichrist to crooke against the truth Borrh. 5. Beside the historicall application of this plague is this that these frogs are spued out of Nilus the glorie of Egypt where their greatest delight was from thence commeth their confusion Simler And as in Nilus they drowned the children so from thence their punishment taketh beginning and as they abhorred the sight of the infants so they are constrained to indure the ugly sight of deformed frogs and vermin QUEST IX Why Pharaoh appointeth Moses to morrow Verse 10. THen hee said to morrow 1. Some understand it of the time when Pharaoh would let the people go but it appeareth by Moses offer in the former verse leaving to Pharaoh the time when he should pray for him that Pharaoh accordingly named the next day to that end 2. Which time he setteth not Moses as giving him some space for his prayer Simler For Pharaoh had no such devotion to consider what time was meetest for his prayer 3. But the very cause was this hee might thinke that Moses offered himselfe at this time which he saw by some constellation or aspect of the starres to bee fit for his working and therefore putteth him to another day or Pharaoh might thinke this to be some naturall worke and not sent of God and therefore would stay a while and see whether the frogs might goe away of themselves without Moses prayer Pellican Perer. QUEST X. Why the Lord did not remove the frogs quite Vers. 14. ANd they gathered them together by heapes 1. The Egyptians had beene able of themselves to have destroyed these frogs but that God armed them against them and their number was so infinite that they could not resist them like as the history of the Bishop of Ments is famous that was destroyed of rats and mice following him into the midst of the river of Rhene where yet the Rats tower so called is to bee seene Simler And our English Chronicles also doe make mention of a young man pursued by âoades who could by no meanes bee defended from them but being hanged in the top of a tree in a trunke they crauled up thither and devoured him 2. God could either have cast these frogges into the river againe or caused them to vanish but it pleased him they should remaine in heapes as a spectacle to the Egyptians both to shew that it was a true miracle and that the stinke thereof in ãâã noses might put them in mind of their sinne that made them stink before God Ferus QUEST XI The difference of the third plague of lice from the former Vers. 17. ALl the dust of the earth was lice 1. In this plague there goeth no commination or denouncing before for because Pharaoh had mocked with God and his Ministers and had hardned his heart he was worthy of no admonition Simler 2. This plague is brought out of the earth as the two first out of the water for the Egyptians were worthy to be punished in both because they had shewed their cruelty in both in destroying the infants in the water and in oppressing the Israelites by working in clay and therefore out of the clay and dust are they punished Simler 3. In the other plagues in the first the Lord sheweth his power in changing the nature of the creatures in the second in commanding them in the third in using them as instruments of his revenge the first plague was horrible to the sight in seeing the bloudy waters the second was both horrible to the sight and troublesome the third was both these and brought griefe and vexation beside Ferus QUEST XII Whether the third plague was of lice NOw what manner of plague this was whether of lice or some other shall briefely bee examined 1. The Hebrew word is cinnim which the Latine translateth sciniphes and the Septuag ãâã ãâã ãâã ãâã ãâã derived with some small change from the Hebrew Origen whom Augustine followeth taketh them for certaine small flies with wings that can scarse bee seene as they flie yet with their stings doe pricke very sharpely 2. Alberâus Magnus saith that they have the taile of wormes the head and wings of flies and are ingendred in fenny places and doe specially follow and light upon men Lib. 26. de animalib this description agreeth to those flies which we call gnats 3. Suidas taketh it to be a worme that eateth wood 4. Pererius thinketh it was a new kinde of vermine not knowne before 5. But I thinke rather with Iosephus that they were lice so also Iun. Vatab. Pagnin Montan. translate so R. Salomon understandeth the word cinnim and they were such lice as did cleave and swarme upon the body that would not be killed with any oyntment or other medicine as Iosephus but they did gnaw upon their flesh much like to the lowsie disease that Sylla and the two Herods died of Simler And Philo saith they did not only sting the flesh but entred in at the eares and nostrils and pained the eyes and though most of them were of this kinde of vermine of lice which came of the slime and dust resembling the same in colour also Oleaster yet it is like that other vermine as gnats and other biting flies and vermine were mingled among them Borrh. QUEST XIII Why the Lord plagued the Egyptians with lice ANd whereas God might have turned by his great power the dust of the earth into Lions and Beares which should have destroyed the people yet it pleased him for these causes to punish them with this contemptible vermine 1. Because the Lord would not consume them all at once but give them space to come to repentance Philo. 2. And that by this meanes the haughty pride of the Egyptians might bee abated seeing that God was able to punish them by such contemptible and base creatures as proud Tyrants are most daunted when they are quailed by weake and impotent meanes as Abimelech thought it a dishonour unto him to be killed by a woman Ferus 3. This plague also served to keepe them in awe
supposed this Idoll did deliver them from the plague of flies as Plinie sheweth how the Eleans did worship their god Mâiagrâââ for chasing away the flies which brought the pestilence as the Egyptians did honour the bird Ibis that devoured serpents likewise the same Author reporteth that in the Olympian games they used to sacrifice a Bull to the Idoll Myiades and the clouds of flies presently vanished Perer. Iunius also alleageth out of Nazianzen that this Idoll was made in the forme of a flie 3. Hierome also saith that the Iewes in derision of the god of the Philistims did give the same name to the Prince and chiefe of the devils Perer. QUEST XXV Whether the land of Goshen were exempted from the former plagues Vers. 22. BVt the land of Goshen will I separate 1. This immunitie of Israel from the plagues and the differences made betweene them and the Egyptians no doubt was seene in the former plagues Iosephus Iun. for otherwise if the people of God had beene in like manner afflicted they would have murmured against Moses 2. And this separation the Lord made betweene them both to shew the watchfull care which hee had over his people as also to increase the griefe and sorrow of the Egyptians that beheld how the Israelites were spared while they were plagued Ferus 3. This exemption is now first of all mentioned because Pharaoh did not know it before now Simler As also because the sorcerers before had no place to trie their sophistrie but in the land of Goshen mention is made of this exemption to shew that the Magicians were excluded from working their feates there as they did before Iun. QUEST XXVI VVhat were the thinges that were an abomination to the Egyptians Vers. 26. FOr then should we offer unto the Lord that which is an abomination to the Egyptians c. or the abomination of the Egyptians 1. Some understand in the first the idolatrous sacrifices of the Egyptians which were an abominaâion unto God for the heathen offered uncleane beastes as an Hog to Ceres a Goose to Venus an Asse to Priapus a Dog to Diana a Horse to Phoebus Perer. Then their meaning is if we sacrifice in Egypt if we doe it after their rites and fashions we shall be an abomination to Iehovah Ferus But seeing the same word the abomination of the Egyptians in the next clause is taken for that which is an abomination to the Egyptians it seemeth so to be taken here also 2. Rupertus will not have this understood of any externall sacrifice for as the Prophet Ieremie saith the Lord gave them no charge when he brought them out of Egypt concerning any sacrifice Ier. 7.23 And therefore he understandeth it of the inward vertues of the minde as of righteousnes piety humilitie which they should sacrifice to God being things hated and despised of the Egyptians But it is evident that Moses speaketh of an externall sacrifice which they should offer before the eyes of the Egyptians And indeed God had said hitherto nothing to Moses all this while what they should sacrifice but he had received it by traditions from the fathers what sacrifices were to be offered and from Abrahams example who offered cleane beasts Gen. 15. an Heifer a Goate a Ramme Perer. Or rather the Prophet here speaketh by way of comparison that they were not the externall rites and sacrifices which the Lord so much required at their hands as feare and obedience as Gen. 32.28 the Angell saith to Iacob that he should no more be called Iacob that is not onely or chiefly but âsrael Iun. 3. Therefore the meaning is this that whereas the Egyptians adored sheep and bullocks as they worshipped a certaine pide bull called Apis the Israelites could not offer any of these things in Egypt because the Egyptians would never have endured it Iun. Borrh. Ferus QUEST XXVII Whether Moses were ignorant what kindes of beastes they should sacrifice unto God in the desert BUt it will be demaunded how Moses did know what sacrifices they should offer unto God seeing he had yet spoken nothing thereof unto him 1. I neither thinke that Moses was altogether ignorant thereof therefore as is shewed in the question before he referreth the text to the inward and spirituall sacrifices 2. Neither with Pererius that Moses had any speciall revelation what they should sacrifice so hee confesseth himselfe cap. 10.27 that he knew not wherewith to serve the Lord before they came thither 3. Neither yet with Iunius that Moses speaketh here doubtfully inserting into the text the word Fortassis it may be we shall sacrifice for Moses was not ignorant of the kindes of beasts in generall which he had learned from the example of the fathers which were to be sacrificed unto Iehovah all which kinds which were but three bullockes sheepe and goates the Egyptians counted a thing abominable to kill either to eate or to sacrifice 4. Therefore whereas Moses saith Neither doe wee know wherewith wee shall serve the Lord till wee come thither cap. 10.27 he speaketh of the particular kind as of bullockes goates and sheepe and of the number for that they were to sacrifice of their cleane cattell in generall he certainelie knew as he saith in the same place Our cattell shall goe with vs for thereof must wee take to serve the Lord our God 4. Places of Doctrine 1. Doct. What manner of knowledge the wicked have of God Vers. 11. THat thou maist know that there is none like unto the Lord. The wicked have a certaine knowledge of God but not like unto the godly they may bee said to know and not to know for they are forced will they nill they to confesse there is a God but this knowledge maketh them but inexcusable it helpeth not them unto salvation Simler As the Apostle sheweth that the knowledge which the Gentiles had of God tended but to make them without excuse Rom. 2.20 2. Doct. No man can mollifie his owne heart Vers. 15. WHen Pharaoh saw that he had rest given him he hardned his heart Pharaoh neither by plagues nor yet by blessings can be wonne whereby we see that such is the naturall pravitie and evilnesse of mans heart that unlesse the Lord doe mollifie it it will never be brought under in obedience Piscat As our Saviour saith that none can come unto him unlesse his Father draw him Ioh. 6. 3. Doct. God must be worshipped as himselfe hath prescribed Vers. 26. THen we should offer unto the Lord God the abomination Moses here sheweth that they were not to sacrifice unto God in any other manner than he himselfe had prescribed for as God onely is to worshipped so he onely is to prescribe how he will be worshipped Ferus Therefore all will worship is here condemned as the Apostle calleth it Collos. 2.23 God will not be worshipped according to the fancies of men 5. Places of controversie 1. Conf. Against diffidence or doubtfulnesse in prayer Vers. 9. TAke to thee
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 upoÌ 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
to goe still to Pharaoh because hitherto he hath prevailed nothing and though the servants of Pharaoh before time were obstinate as their master was yet now they should be humbled as it followeth vers 7. Iun. 2. Though Moses is told before that Pharaoh shall not heare yet he is sent againe to make him inexcusable as in the Gospell Christ sendeth the leper to the Priest to be a testimonie against them Ferus 3. The hardnesse of Pharaohs heart is not the effect of the signes and wonders but the occasion of them for if Pharaoh had yeelded at the first then the Lord should not have needed to have contended with him by multiplying of his signes Simler This hardnesse of Pharaohs heart proceeded from his owne corruption and the Lord as a just Judge further punisheth him with his owne sinne but disposeth of it to his glory so then God in respect of the immediate act of hardning Pharaohs heart is said to harden it not positively by making his heart hard but negatively in not mollifying it but leaving of him to himselfe but as the hardnesse of heart is a punishment of Pharaoh and as it is referred and disposed of to Gods glorie the Lord also worketh positively and actively 4. So then this is the order of the causes here propounded the end of the hardning of Pharaohs heart is that God may shew his signes the end thereof that Gods works may be knowne in Israel and declared to their children and the chiefe end of all is That ye may know that I am the Lord Iunius QUEST II. How Moses is said to be a snare to the Egyptians Vers. 7. HOw long shall he be a snare unto us 1. The Septuagint put the article in the neuter Gender How long shall this thing be an offence but it is better understood of Moses he was as a snare and trappe unto them in respect of these grievous plagues and afflictions which he was the minister of Simler And therefore they are afraid of him as the bird is of the snare Iun. 2. They use three reasons to perswade Pharaoh first in respect of themselves they all smarted for one mans obstinacie in respect of Moses and the Israelites their request was reasonable they did but aske leave to goe to serve their God thirdly in regard of the whole land of Egypt which was almost destroyed Ferus 3. Though Pharaohs servants seeme for the time to be touched yet they were farre off true repentance and conversion unto God and they doe not leave for all this their superstition and Idolatry Simler and afterward their hearts were hardned againe when they with Pharaoh pursued after Israel to the red sea QUEST III. Of Pharaohs wish Let the Lord be so with you c. Vers. 10. SO let the Lord be with you as I let you goe 1. Some doe interpret these words as plainly spoken that Pharaoh wisheth indeed that God were no more mercifull unto them then they should finde him Genevens But this though it bewraieth an uncharitable minde in Pharaoh yet it sheweth that he had a reverend opinion of the divine assistance which he wisheth to be as farre from them as his affection was But Pharaoh had no such opinion of the God of Israel 2. Therefore it seemeth that these words are uttered with a kind of derision as if hee should say you boast much that you serve a mightie and great God well let him deliver you for I will not and so in effect he saith as he did at the first I know not the Lord chap. 5. Ferus 3. And yet unwittingly Pharaoh wisheth unto them the assistance of God indeed for he afterwards himselfe did let Israel goe and he wisheth God even so to be with them as he would let them goe which indeed came so to passe God was with them and so overruled Pharaohs heart that he was content to dismisse them Iun. Of the eight plague QUEST IV. Of the nature of Locusts and whether this plague were extraordinary Vers. 13. IN the morning the East wind brought the Locusts 1. Plinie writeth strange things of these Locusts as how the female dieth of a certaine worme that choketh her breeding betweene the jawes as soone as she hath brought forth her young that in India there are of them three foot long they are taken up with the wind and flie over the seas and fetch a great compasse to seeke food they are in such multitudes that they shadow the sunne where they light they feare the grasse by touching it and devoure up all yea they doe eat through the roofe of the houses They often flie over out of Africa into Italie In the region Cyreno there is a law thrice in the yeere to fight against them First in destroying their egges then the young and after when they are growne In the Isle Lemmis every one is appointed a certaine measure of Locusts which they shall kill and bring to the magistrate and they doe nourish birds of purpose to take their flight against them and so to destroy them In Necare and Syria they embattell themselves against them Thus much Plini lib. 11. cap. 29. Ex Perer. 2. But although these kinds of Locusts in those parts of the South and East countries are usuall yet this plague was extraordinarie both in respect of the divers kinds as Caterpillers Grashoppers Psalm 78.46 and their multitudes they covered the face of the earth vers 5. and as the Chalde Paraphrast expoundeth they shadowed the beames and light of the sunne beside otherwise then Locusts use to doe they did not onely consume and eat up the fields but filled also their houses Further these Locusts come at the time appointed To morrow I will bring Locusts upon thy coastes vers 4. In so short a time for such a multitude of Locusts to be gathered it was admirable Simler And lastly for them at that time of the yeere to come in the spring which is the breeding time whereas they usually doe strike over into other countries in harvest when the fruits of the earth begin to be ripe to seeke for food as Plinie writeth of them Propter famem exterâa pabula petere sciunt The inhabitants know that they seeke forren food for hunger immensos tract us permeant dira messibus contegunt nube they goe over divers countries and cover them as with a cloud hurtfull to the harvest Plin. ibid. QUEST V. Of the greatnesse of this plague of Locusts NOw the greatnesse of this judgement appeareth diversly 1. These Locusts came upon Egypt aâ the Lords royall host and so are they called Ioel. 2.25 the Lords great host not in comparison of the superiour spirituall powers but in respect of weake men against whom the Lord can arme the least of his creatures Rupert and Pharaoh could better have resisted an hundred thousand men than these Locusts Ferus 2. The Locusts consumed all the herbes fruits of trees and every greene thing whatsoever the haile had left
removed because the text saith That God gave them favour in the sight of the Egyptians neither did the Israelites borrow these things but they simply asked them and the other frankly gave them Pererius thinketh that the Israelites asked these things betweene the ninth and the tenth plague because when there was one plague yet behinde the Lord bad Moses to speake to the people to aske of the Egyptians chap. 11.2 But in that place only it is shewed what the Lord commanded Moses to doe hee spake to the people then to doe it but it was not acted then as likewise in the same place mention is made how the Lord would goe forth at midnight and smite all the first borne which was not done then but afterward 2. Wherefore I rather thinke with Calvin and Iunius that the Israelites asked these things of the Egyptians after the last plague immediatly before their departure the reasons are these 1. The Egyptians seeing their first borne slaine were afraid of their owne lives and therefore in respect thereof they regarded not their substance Tanquam si hoc pretio animas redemissent As if they had redeemed their lives with this price Iun. And as Calvin Hinc clamor ille desperationis index omnes mortui sumus hinc facilitas illa in dando supellectile Hence came that desperate cry wee are all dead men hence that facility in giving their house-hold stuffe 2. That this asking of the Egyptians came after all the plagues it is shewed chap. 3.20 I will smite Egypt with all my wonders c. after that shall he let them goe then it followeth in the next verse I will make this people to be favoured of the Egyptians c. for every man shall aske of his neighbour c. 3. The text saith that they shall put the jewels and raiment upon their sonnes and their daughters that is shall load them with them and lay them upon their shoulders it is like then they were upon going when they made their burthens 4. If they had asked them before it had beene only to borrow them not to have them of gift but it is shewed already that they did not borrow them quest 42. 5. They had no colour to borrow their jewels and costly rayment before for they asked them to set forth the service of God which was upon their going for Pharaoh said Goe serve the Lord as yee have said vers 31. QUEST XLV What kind of favour it was which the Lord gave the Israelites in the sight of the Egyptians Vers. 36. ANd the Lord gave the people favour c. 1. Some thinke that this favour was by reason of some supernaturall grace and amiable quality which was given unto the Israelites whereby the Egyptians were allured unto their love as the booke of Iudith saith was given unto Iudith an extraordinary comelinesse whereby she was commended to all that saw her Iudith chap. 10. 2. Another opinion is that this favour was wrought rather in the hearts of the Egyptians toward the Israelites that the Lord who overruleth mens hearts did incline the affections of the Egyptians toward his people and this is the truer opinion as both may appeare by the use of the same phrase elsewhere as it is said that Ioseph found favour in his masters sight Gen. 39.3 which was not caused so much by Iosephs amiable person as by the working of his masters affection for the reason is there shewed of this favour his master saw that the Lord was with Ioseph so that the cause of this favour was not the externall object of Iosephs person but the internall effect of his masters affection likewise this is evident by the contrary for as it is said He turned their hearts to hate his people Psalm 105.25 so their hearts were turned againe to love and favour his people 3. Yet was it not such favour as Cajetane supposeth that the Egyptians prevented the peoples asking and forced them to aske as he would inferre upon the signification of the word Vajashilum which in hiphil he saith signifieth to cause or compell to aske But neither is the word so taken in hiphil but rather signifieth to lend or give one his asking as Anna using the same word 1. Sam. 1.28 saith shee had given or lent her sonne unto the Lord where hishilti in hiphil cannot be translated Shee had caused the Lord to aske And beside what needed that circumstance for the Egyptians to have forced the Israelites to aske and then to have given them their asking they might at once have given them unasked 4. Neither was this a worke of regeneration of the Egyptians whereby they suddenly of wolves became lambes as Master Calvin very well noteth but it was a speciall worke of Gods power onely at this time thus to sway their affections for they were soone changed againe when they pursued the Israelites with all hostility 5. And although this inclining of the Egyptians hearts and bending of their affections was Gods speciall worke yet it pleased the Lord to use some subordinate meanes to procure it and give occasion thereof as namely these two the one was the great reputation and estimation which Moses was in both with Pharaoh and with his people which reason is yeelded of this favour chap. 11.3 Calvin The other because the Egyptians by the death of their first borne were in such perplexity and feare that they were glad to give them any thing to redeeme their lives Thostatus So it is said in the Psalm 105.38 Egypt was glad at their departure QUEST XLVI Why the Lord enriched his people with the Egyptians substance NOW the reasons wherefore the Lord gave the Israelites such favour and thereby enriched them were these 1. To accomplish the promise made to Abraham Gen. 15.14 That the people should come out with great substance Osiander 2. For the comfort of the Israelites whom the Egyptians before had stripped of that they had and divers wayes oppressed now some amends is made them by possessing the precious jewels of the Egyptians Ferus 3. As also by this meanes the Egyptians were animated to pursue and follow after the Israelites to their owne confusion and destruction Ferus 4. And hereby the Israelites were furnished with many rich ornaments which afterwards served for the adorning and beautifying of the Tabernacle Ferus QUEST XLVII Of which Egyptians they asked and who of the Israelites and what Vers. 35. THey asked of the Egyptians 1. These were not the Egyptians inhabiting out of the land of Goshen as some thinke because it is like if any had inhabited among the Israelites they should have beene exempted from the plagues of Egypt which is not to be thought But this followeth not for such plagues as befell either the persons of the Egyptians or their proper substance might as well be laid upon the Egyptians dwelling among the Israelites as upon others as is shewed before quest 33. in 7 chap. And that these Egyptians of whom the
paschall lambe he maketh a figure of Christ 1. Cor. 5.7 Iun. in Analys 6. Places of morall use 1. Observ. To cut off the occasion of sinne Vers. 16. IN any case yee shall put away leaven the first day out of your houses As they were straightly charged not to eat unleavened bread so they must also avoid the very occasion leât they might trespasse unawares So wee must not only flee from manifest sinnes but beware of every occasion as our Saviour bid his Apostles take heed of the leaven of the Pharisies There is another kind of leaven of corrupt manners as the Apostle sheweth 1. Cor. 5.7 Both these kindes of leavens we must not only forbeare to eat our selves but we must cast them out of our houses wee must both abhorre them in our selves and remove all occasions which any might stumble at Simler and so as the Apostle saith abstaine from all appearance of evill 1. Thess. 5.22 2. Observ. Favour in the lender toward the borrower commeth of God Vers. 36. ANd the Lord gave the people favour As the Egyptians affections were inclined by the Lord to lend or rather to give unto the Israelites what they asked so when a man is driven to borrow of his neighbour if he finde favour in his eyes he is to acknowledge it as a mercie from God if the Lord doe shut up his affection toward him he must thinke that some sinne of his hath made a barre and stopped the way Pellican Thus was the heart of righteous Iob wrought toward the poore If I restrained the poore of their desire or caused the eyes of the widow to faile Iob. 31.27 3. Observ. God can turne mens affections to hatred or favour as it pleaseth him AGaine as it is said in the Psalm 105.25 He turned their heart so that they hated his people like as the Lord so worketh that the patience of his servants is tried by the disfavour and hatred of men so he can turne their affections to love and favour This teacheth us that wee should depend upon God and when we see the countenance of any to be estranged from us that wee pray unto God who hath the ruling of all mens hearts to incline their heart toward us as Iacob prayeth for his sonnes God almighty give you grace in the sight of the man Gen. 43.14 Calvin 4. Observ. We must be as pilgrims and dwellers in tents in this world Vers. 37. THey tooke their journey from Ramesis to Succoth Succoth signifieth tabernacles So they that goe out of the Egypt of this world to the heavenly Canaan must dwell in tabernacles here Pellican We must be as pilgrimes and strangers in this world 1. Pet. 2.11 and the Apostle saith that here we have no abiding City Heb. 13.14 5. Observ. No unbeleevers to be admitted to the Sacraments Vers. 43. NO stranger shall eat thereof That is no uncircumcised person that is a stranger from the faith of Israel so neither are the mysteries or Sacraments of religion to be given unto Infidels or prophane persons Calvin As our Saviour will not have us to cast holy things unto dogs or pearles among swine Matth. 7.2 6. Observ. The Gospell is to be professed not for lucre or honour sake but for love to the truth Vers. 45. AN hired servant shall not eat thereof As they which served the Israelites only for their hire and wages were not true members of Israel and therefore not fit to bee partakers of their mysteries for they joyned themselves unto them rather for a reward than for love of their religion So neither are they true professors of the Gospell which doe professe the same for any love of lucre or preferment rather than of conscience and good will to the truth Pellican Likewise it sheweth that neither is God to be served onely for hope of reward but for love and true filiall affection for as they which obey for feare are servants and not children so they which doe all for hope of reward are hirelings and mercenaries rather than domesticall God therefore is to be served and loved for his owne sake without any other respect CHAP. XIII 1. The Method and Argument IN this Chapter there is a prescription of certaine solemne rites to be observed of the people in remembrance of their deliverance out of Egypt unto verse 17. and a description of their manners of proceeding in their journey to verse 22. In the prescription two things are enjoyned the people the annuall keeping of the Passeover and the consecrating of the first borne which are briefely propounded vers 2. and 3. and afterward more at large declared In the ample declaration 1. The Passeover is prescribed both the place where they should keepe it in the land of Canaan vers 5. the time for seven dayes vers 6. the manner with unleavened bread verse 7. the use which is double in respect of their children to instruct them vers 8. of themselves to be a signe of remembrance unto them vers 9. the perpetuity they must keepe it yeerely 2. Concerning the consecration of the first borne the place is assigned where they shall set them apart when they are come into the land of Canaan vers 11. what they shall set apart all their first borne of man and beast vers 12. with an exception of two kindes of the asse among the uncleane beasts which must be redeemed or killed and the first borne of man which must be simply redeemed vers 13. then the reason of this institution is shewed because the Lord for his peoples sake killed all the first borne in Egypt v. 14 15. Lastly the end of this institution is to call to their remembrance that the Lord brought them out of Egypt vers 16. Then followeth the second part of the Chapter shewing the proceeding and going forward of the Israelites in their journey wherein is declared 1. Which way they went not by the way of the Philistims and why but by the way of the wildernesse vers 17 18. 2. How they went out well appointed vers 18. 3. What they carried with them Iosephs bones vers 19. 4. Whither they removed unto Etham vers 20. 5. How thy were guided both by day and night vers 21.22 2. The divers readings Vers. 3. Out of the house of bondmen I.V.A.P. rather than of bondage G.S.L.B.G. the word is ghabadiâ of servants though the sense much differ not in either Vers. 5. And it shall be when the Lord hath brought thee I.A.P. C. S. not when the Lord hath brought thee B.G. cum caeter for here vehajah it shall be is wanting Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter not and in the seventh day being an holy day to the Lord. I. as though the meaning should be that they should eat unleavened bread upon the seventh day also for that is said before in that they are commanded seven dayes to eat unleavened bread but the
are preserved from evill spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this âight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict
charitatis seipsum prâcinxit 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 ãâã âather of ââaiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâw sheweth ãâ¦ã Iehovah in making gooâ ãâã promises in delivering of his people and in shewing his Majestie and power that ãâ¦ã before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there ãâã promised Simler See more of the name Iehovah Exod. chap. 6. quâst 7. and before QUEST XI Of the name of the Captaine see over ãâã Vers. 4. HIâ chosen captaines c. they sank like ãâ¦ã 1. The word is ãâ¦ã signifieth ãâ¦ã captaines over ãâ¦ã thinke they were so called ãâ¦ã because they were iâ the next place ãâ¦ã King as Daniel was one of the ãâã that ãâ¦ã 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 âode 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 Hâsychius 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 ãâã ãâã ãâã ãâã ãâã 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 conâealed 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
of Israel Hierome numbreth them to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâe they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast ânto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâââoc esseâ quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâracle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâa in tali natura ligni Creator demonstrator lââdandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcââ erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod
purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâst 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 affectuoâe 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
Vatab. the Septuagint take it sometime for ãâã ãâã ãâã ãâã ãâã the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree âdellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that âdellium 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 pâppons 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 ãâã 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 âot 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
the 10. So Pelacherus Pelargus Iunius in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law
offend against this precept Qui Christi cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of
dishonour offered to the Image of God is a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâl de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity
Saints for this also is a taking of the name of God in vaine quia habent quandam connexionem ad Deum for they have a certaine connexion unto God and a certaine kinde of adoration belongeth unto them Tostat. qu. 7. Answ. 1. The argument followeth not the name of Saints is not to be irreverently used therefore wee must sweare by them for neither is the name of the Prince to be abused yet it is not lawfull to sweare by it there is a meane betweene swearing by a name and profaning or abusing of it 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them or upon any connexion unto God by any kind of worship but upon that bond and connexion of love which we owe unto them as the Ministers and servants of God as our Saviour Christ saith of his Apostles Hee that despiseth you despiseth me Luk. 10.16 So that this despising or contempt offered to the Ministers of Christ is rather a breach of the fift Commandement in the second table than of this which only prescribeth our reverence and duty toward God 2. Controv. Against the Romanists that say faith is not to be kept with Hereticks 2. THe Romanists have another position that faith is not to be kept with Heretikes for so contrary to the safe-conduct given by the Emperour to Iohn Hus and Hierome of Prage in the Councell of Constance they condemned them to death and for the justifying of this fact they further alleage that it belonged unto the Magistrate to punish Heretikes having them in his power Ex Simlerâ Contra. 1. They having the chiefe Magistrates licence to goe and returne safely were free and privileged persons and so exempt from the Magistrates power and jurisdiction 2. Neither shall they ever bee able to prove them to have beene Heretikes 3. Under this pretext and colour oathes shall be of no force or validity among men which would be a great hindrance and prejudice to humane society 4. And by this meanes Gods name is blasphemed and evill spoken of when they which professe themselves Christians doe more lightly esteeme the name of their God than the Heathen did their Idols 5. Abraham made a covenant by oath with Abimelech Iacob with Laban Ioshua with the Gibeonites all which were strangers from the true worship of God and yet they kept their covenants and oathes 3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath 3. FUrther against the Anabaptists it followeth to shew the lawfulnesse of an oath among Christians which is thus proved 1. If it had beene unlawfull to sweare and if the thing were evill in it selfe then the holy servants of God would not have sworne at all as Abraham did to Abimilech Gen. 22. Iacob to Laban Gen. 31.53 Ionathan and David each to other 1. Sam. 20.42 2. God commandeth us to sweare by his name Deut. 6.13 Deut. 10.20 but God commandeth no evill to be done 3. The end of an oath is to make an end of controversies and strife Heb. 16.16 therefore it is to Gods glory and profitable to humane society that by oathes such businesse should be ended 1. Object But the Anabaptists object that although it were permitted in the old Testament to the Fathers to sweare yet it is forbidden in the new Answ. 1. Christ saith he came not to dissolve the law meaning the Morall but to fulfill it to take an oath belonged to the Morall law which being perpetuall the other still remaineth in use Vrsin 2. The Prophets speaking of the times of the Gospell and of the state of the Church under Christ doe foretell that they should sweare by the name of God as Isay 65.16 He that sweareth in the earth shall sweare by the true God 3. Wee have the example of S. Paul who often called God to witnesse as Rom. 1.9 2. Cor. 1.23 Rom. 9.1 Philip. 1.8 Galath 1.23 2. Object Our Saviour giveth a generall prohibition against swearing Mat. 5.34 Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole And S. Iames saith Before all things my brethren sweare not c. but let your yea be yea and your nay nay lest you fall into condemnation Iames 5.12 Answ. 1. Out Saviour doth not generally condemne all kinde of oathes but onely rash and unadvised oathes which were used in their common and ordinary talke for he intendeth here to correct an abuse among the Jewes they were allowed to sweare by the heaven and earth and by such like as though such kinde of oathes nothing concerned God our Saviour telleth them that even in such oathes the name of God is prophaned and abused because there can be no part of the world named where the Lord hath not set some prints and markes of his glory Simler 2. And againe our Saviour saith in this Chapter that he came not to dissolve the law which allowed the publike use of an oath 3. Object Our Saviour saith further Let your communication be nay nay yea yea for whatsoever is more commeth of evill an oath therefore is not to be used as proceeding of evill Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths which were used among the Jewes in their ordinary talke which came indeed of an evill minde for otherwise hee himselfe used more than bare nay nay yea yea in his speech often saying Amen Amen Vrsin 2. S. Paul also often calling God to witnesse should have gone against his Masters rule if it had not beene lawfull at all to take an oath Vrsin 3. Oathes indeed proceed of evill not in him which taketh a just oath but in the other that will not beleeve him without an oath And therefore because of the incredulity and deceitfulnesse of men the necessity of oathes was brought in in this sense the argument doth not follow for good Lawes are caused by mens evill manners but it cannot thereupon be inferred that they are evill Simler 4. Object It is not in a mans power to performe that which hee sweareth to doe for the things to come are not in our power therefore it were better to forbeare an oath than fall into apparent danger of perjury Answ. 1. Though this were granted this taketh not away the use of all oathes but onely those which are made for performance of covenants ad promises there is another kinde of oath which is called assertorium which affirmeth the truth of something already done this oath by this objection if it were admitted is not taken away 2. Yet this doubt is easily removed for it sufficeth that hee that sweareth to performe some act afterward have a full intent and purpose to doe it though it fall out otherwise afterward Simler 5. Object The oathes which are allowed in Scripture were publike such as were required by the Magistrate this giveth no liberty unto private men Answ. 1. Iakob sware to Laban Ioseph to Iakob
attende c. In all thy works wait for 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
Sodomitrie and abusing of the male or with the same sex but in degrees forbidden such is incest with those that are neerely joyned in affinitie and consanguinitie and though none of these fall out yet if by violence any be forced to uncleannesse as in the ravishing and deflowring of wives or Virgins all these are more odious than adulterie and therefore they are likewise forbidden 2. Vrsinus thus reasoneth The end and scope of this precept is to be considered which is to preserve chastitie and to maintaine matrimonie whatsoever then is contrarie hereunto is forbidden and therefore all acts of uncleannesse as well adulterie as others which are against chastitie and matrimoniall sanctitie are here restrained 3. Calvin addeth further Lex est juste vivendi perfecta regala The law is a perfect rule of righteous living therefore not one kinde of uncleannesse but all whatsoever are in this precept restrained which are against righteous and upright living as all unnaturall uncleannesse incest fornication all pollutions wherewith the bodie is defiled QUEST IV. Of the sinnes of unnaturall lust THe unnaturall sinnes of uncleannesse are of three sorts 1. Those which are committed with another kinde as with brute beasts Levit. 18.23 Thou shalt not lie with any beast to be defiled therewith which enormous and monstrous sinne doth violate the law of nature and bringeth a great infamie upon mankinde in that any should bee found among them of such beastly and vile inclination Tostat. qu. 23. And herein is discovered the wickednesse and corruption of mans nature which without Gods grace is prone even unto the most vile monstrous and ugly sinnes 2. Another kinde of unnaturall lust is that which is committed with that sex which is not for that naturall use which was the sinne of the Heathen When man with man wrought filthinesse Rom. 1.27 Such were the Sodomites which with one consent came from all quarters of the Citie and beset Lots house and would have offred villanie unto the two young men which were indeed two Angels whom Lot had received into his house Genes 19. These whom the Apostle calleth ãâã ãâã ãâã ãâã ãâã liers with men with others there named are without their great repentance excluded the Kingdome of heaven and inheritance of God 1 Cor. 6.9 3. The Apostle in the same place nameth also the third unnaturall sinne of lust of those whom the Apostle calleth ãâã ãâã ãâã ãâã ãâã effeminate wanton and lascivious persons molles as the Latine Interpreter translateth who doe commit uncleannesse with the same kinde with the same sex and with the same person that is with themselves in the voluntarie emission of their nature such as was in part the sinne of Er and Onan the sonnes of Iudah whom the Lord destroyed for their wickednesse Gen. 38. these are so called molles tender delicate effeminate Quia nullam tristitiam tolerare possunt because they can endure no griefe in resisting of carnall concupiscence Tostat. quast 22. QUEST V. Why some kinde of uncleannesse is not forbidden by humane lawes BUt here the question will bee demanded what the reason is seeing this kinde of filthinesse is odious before God and man and by the Word of God condemned yet the lawes of men make no provision against it Hereof two reasons may be rendred 1. Because this kinde is committed secretly so that it cannot bee proved by witnesse and so by due proofe be censured such sinnes the lawes of men specially provide for as may be by witnesse or other evidence manifested now this uncleannesse can hardly be brought to light but by the parties themselves who are not so impudent as to act any such thing in open view as the Priest of Priapus standing aloft upon the staires used to shew his privie parts unto the people to provoke their beastly lust So also other secret sinnes as the adulterie and murther of the heart mens lawes cannot meet with unlesse they be such as are against the state of the Prince and Commonwealth for then even such thoughts and purposes though they take no effect yet if they can be discovered as by the confession of the parties or by their fellow conspirators are worthily punished Tostat. quaest 22. 2. Another reason is because Solos actus justitiae mandat humana lex humane lawes onely command the acts of justice and forbid all such acts whereby one hurteth another and so humane societie is hindred hereof it is that intemperance prodigalitie pride cowardlinesse and such like are not censured by humane lawes because they are no acts of injustice tending to the hurt of others So other acts of uncleannesse as of adulterie incest rape are by law restrained because the hurt and disgrace of others is thereby procured but this mollicies licet sit actus intemperantia non est tamen actus injustitia c. This effeminate pollution of the body by it selfe though it be an act of intemperancy yet it is no act of injustice because none other is hurt thereby which thing humane lawes especially provide for Tostâ quâst 22. QUEST VI. Of the greatnesse of the sinne of adulterie THou shalt not commit adulterie Here by the very letter of the law that grievous and hainous sinne of adulterie is forbidden the greatnesse of which sinne is thus amplified and set forth 1. Ambrose thus describeth the sinne of adulterie God made two in the beginning and commanded that they two should be as one flesh Quod unum separas corpus c. naturae adulterium est In that thou doest separate one bodie c. thou doest adulterate nature c. First therefore by adulterie the holy institution of God is violated which maketh man and wife but one flesh Ambros. Hexemer lib. 5. cap. 7. 2. Chrysostome multiplieth many reasons together Qui capta uxore post hoc carnis remedium alieââ injuriatur nullam veniam consequitur hoc jam lascivia est c. He that having taken a wife wrongeth another woman shall hardly finde pardon for this is a sinne of wantonnesse 3. Si suam repudiare alii vacare non licet c. If it be unlawfull for a man to put away his wife and use another which is a kinde of adulterie how much more is he to be blamed qui suae aliam addit which joyneth another to his wife 4. Againe the greatnesse of the sinne of adulterie appeareth by comparing it with other great sinnes it is so hainous before God Vt si âxor ab Idolatra viro ipso nolânte discedat puââatur sin ab adultero minimè That if the wife depart from an husband that is an Idolater against his will shee is punished if from an adulterââ she is not the first the Apostle sheweth that it is unlawfull for a woman to depart from an unbeleeving husband being willing to dwell with her 1 Cor. 7.13 but for adulterie the wife may be dismissed Matt. 5.32 5. Further by comparing of the effects together this sinne appeareth what it is
say wee are delivered though wee have done all these abominations Ierem. 7.9 Chrysostome well sayth to this purpose Non est locuâ hic lupanar sed Ecclesia si membra meretricis habes abesto ab Ecclesia ne praesentiâ tuâ sordescat This place is no brothelhouse but the Church if thou hast the members of an harlot absent thy selfe from the Church lest it be defiled by thy presence c. homil 62. super loan 2. Obser. Against fornication ANd let not onely adulterers take heed unto themselves even fornication between those that are not married is a grievous offence before God who will not onely judge adulterers but whoremongers also Hebr. 13.4 And that saying of the Apostle may bee applied against fornication as well as adulteries Know yee not that yee are the Temple of God c. if any man destroy the Temple of God him shall God destroy 1 Cor. 3.16 Whereupon Augustine thus writeth Non vis corrumpi domum tuam quare corrumpiâ ãâã Dei Thou wouldest not have thine house corrupted or defiled why then doest thou corrupt the house of God lib. dâ in chord cap. 9. And these mischiefes fornication bringeth with it 1. Perdit animaâ The fornicator destroyeth his owne soule Prov. 9.18 Hee knoweth not that the dead are there and that her guests are in the depth of hell 2. Consumit substantiam He consumeth and wasteth his substance Prov. 6.16 Because of the whorish woman a man is brought to a morsell of bread 3. Vilificat prolem It maketh their posteritie vile and base as the Apostle sheweth Otherwise were your children uncleane 1 Cor. 7.14 that is without mariage 4. Privat honore c. It depriveth of honour and purchaseth an everlasting blot Prov. 6.32 Hee shall find a wound and dishonour and his reproach shall never bee put away Thomas in opuscul 3. Obser. Against disguising of the bodie and uncomely apparell AVgustine sheweth how this Commandement is otherwise transgressed by light behaviour disordered apparell disguising of the bodie Habitus impudicus corporis est nuntius adulterini cordis The unshamefast behaviour of the bodie is the messenger of an adulterate heart Superflua inordinata capilatura vestimentorum muliebrium affectata similitudo as Superfluous and inordinate haire and affectation of womens garments c. And in women Fucatafacies capillorum nativi coloris adulteratio A painted face colouring of the haire imitating the fashion of mens garments c. August serm 347. The one S. Paul reproveth in men 1 Cor. 11.14 Doth not nature it selfe teach you that if a man have long haire it is a shame unto him The other S. Peter reprehendeth in women As their broydred haire and gold put about and the putting on of apparell 1 Pet. 3.3 The eighth Commandement 1 Questions discussed QUEST I. Whether the stealing of men only bee forbidden in this precept Vers. 15. THou shalt not steale R. Salomon is of opinion that only the stealing of men is prohibited here because that kinde of stealth onely was punished by death other kinds of theft by restitution either of double or quadruple Contra. 1. It doth evidently appeare that all kinde of theft and not that of men onely is here forbidden by these two reasons first because the Morall law only as grounded upon the law of nature did binde both Iewes and Gentiles the Judicials only concerned the Israelites therefore if other thefts had beene restrained only by the Judicials and not by the Morall law the Gentiles would not have condemned the stealing of goods as well as of men as they did Secondly the Judicials did only binde the people after they were delivered unto them not before but it was a sinne to steale in Israel even before they had received the Judicials 2. The ground of his opinion is not found that the breach of every morall law was punished by death for the coveting of a mans ox or asse though this coveting had proceeded to act was not judged worthie of death Tostat. qu. 24. QUEST II. Of the order and phrase used in this precept THou shalt not steale 1. Next unto those wrongs which either are done unto a mans single person as in offering violence to his life or in persona conjuncta in his coupled and conjoyned person namely his wife in committing adulterie next after follow those injuries which concerne his substance and such things as appertaine unto him Thomas in opuscul 2. And first of all prohibentur nocumenâa quae infertimiur facto those hinderances are forbidden which are done in fact then those quae inseruntur verbo which are done in word as in 9. precept Thou shalt not beare false witnesse Lyran. 3. But here this word theft is more generally taken quà m apud juriscânsu tos than among the Lawyers Borrah for it signifieth quamlibet alienae rei usurpationem any kinde of usurping of that which is another mans Gloss. interlinear 4. And the reason why all violence fraud circumvention is prohibited under the name of theft is Furandi verbum posuit quod ut probrosâm omnibus naturaliter exhorrent He useth the word stealing which all men by nature doe abhorre is ignominious that we might the better be perswaded to abstaine from all kinde of theft Calvin For men cunningly doe glose and colour their vicious and corrupt dealing with honest names as fraud and deceit is called wit and cunning getting of other mens goods providence The Lord therefore to meet with all such daubing doth call things as they are and sheweth how that before him all such wrong-doers are held guiltie of theft QUEST III. Of the generall heads of the things here prohibited THree things in generall are forbidden in this Commandement 1. The unjust getting of other mens goods which is 1. Either by rapine or violence either of sacred things or of prophane and common 2. Or else by theft and pilfring 3. Or by deceit circumvention and fraud 2. All dammages discommoditie or hinderance which either is brought upon another by hatred evill will enmitie or else which is not turned aside and declined from our brother it being in our power 3. The abuse of mens goods and substance is likewise here condemned either in the evill bestowing and expending of them in vaine and unprofitable things or in the unjust holding and possessing and not imploying of them when necessitie requireth Simler QUEST IV. Of Sacrilege THe first generall transgression then is in sacrilege which is the stealing either of any sacred thing appointed for holy and sacred uses out of any place sacred or prophane or of any prophane and common thing out of a sacred place And this sacrilege is of two kinds it is either of things spirituall or of things externall and temporall of this latter sort are these 1. The wilfull stealing and withdrawing of such things as are ordained to holy and divine uses which kinde of sacrilege is strictly punished by humane lawes Such was the sinne of Achan in stealing the wedge
of the Temple of his body which he would raise up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ spirââs templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of leagueâ ãâã and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâica fideâ the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and ãâã slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement ãâ¦ã and Levi and the Sichemites and ãâã slaughter of the âibeonites contrary to thâ ãâ¦ã that Ioshua formerly had made with them for the which the Lord was angry and ãâ¦ã land with famine in David ãâ¦ã Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall ãâ¦ã be observed ãâ¦ã false testimonies which are publike in judgement ãâ¦ã than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and ãâ¦ã other things being alike for otherwise intentionaliter the private slander ãâ¦ã a more malicious intent to ãâã than he which falsly deposeth in judgement and beside the ãâ¦ã if his false ãâã touch his neighbours life is more injurious than hee which ãâ¦ã falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there ãâ¦ã civill cause as in an action of debt or such like there is causa criminalis civiliter ãâã a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentââa a criminall cause criminally intended âs to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâst 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. ãâã privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an ãâ¦ã Sibâ that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of ãâã could reprove one that told him that many spake evill of him Et quando tu desines mihi ãâ¦ã c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioââthan and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. ãâã ãâã ãâã ãâã ãâã evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement ãâã Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is ãâã ãâã ãâã ãâã ãâã whispering they which use it are called ãâã ãâã ãâã ãâã ãâã whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thââ shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâlers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also ãâã ãâã ãâã ãâã ãâã flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double ãâã Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were
they whom Ezechiel describeth chap. 13. that did sow pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ that applied himselfe to ãâã filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâgââs said well that it was better to fall upon ãâã ãâã ãâã ãâã ãâã Crowes than ãâã ãâã ãâã ãâã ãâã flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâg was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is ãâã ãâã ãâã ãâã ãâã all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thân speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these ãâã gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their ãâã therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieââ commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or
certaine place first to the Tabernacle then to the Temple of Salomon but now the worship of God is not tied to any certaine place as at Jerusalem where the Temple was Ioh. 4.21 3. Other Sacraments are instituted in place of the old as Baptisme and the Eucharist therefore the old are abrogated 4. The ceremonies did bind the observers to the keeping of the whole law and the rites thereof he which was circumcised was bound to keepe the whole law Galath 5.3 but we are not bound now to the whole law from which bondage Christ hath freed us Ergo. 5. The ceremonies were a wall of partition and distinction betweene the Jewes and Gentiles but now that distinction is taken away all being one in Christ therefore that wall whereby they were parted and distinguished is removed also Simler 2. As touching the politike and judiciall lawes of Moses neither doe they absolutely âind now 1. Many of these lawes were peculiar to the policie of that Common-wealth as the lawes concerning their inheritances and possessions which were not to passe from tribe to tribe and they shewed the fashions and manners of that countrie as in building their houses with flat roofes as Deut. 22.8 Of these positive constitutions there is now no use among other nations 2. The condition of all people is not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe lawes than others one kinde of politicke law then cannot serve for all nations 3. The Gospell which is perpetuall prescribeth not a certaine forme of government to all nations neither overthroweth their severall policies but in generall commandeth obedience to all higher powers Rom. 13.1 Ergo much lesse the law which was to be changed Simler But the judiciall law is not abrogated Quoad substantiam finem universalem âquitatem In respect of the substance end and universall equitie which is in punishing of vice and maintaining of peace Bucanus See more hereof quest 4. general cap. 1. 3. The Morall law is not now in force quoad justificationem in respect of justification Rom. 3.28 A man is justified by faith without the works of the law but it bindeth quoad obedientiam In respect of obedience we are bound to keepe all the precepts of the law but yet quoad terrorem modum obedientiae in respect of the terror of the law and manner of obedience which was to be obedient and subject unto it for feare of punishment wee are freed now from it and therefore the Apostle saith The law is not given to a righteous man 1 Tim. 1.9 because they of love rather than feare do yeeld their obedience and so are a law unto themselves Simler But this is a privilege onely of the regenerate As for carnall and unregenerate men they are still under the curse and terror of the law according to that saying Cursed is every one that continueth not in all things which are written in the booke of the law to doe them Buâââ 2. Places of Doctrine 1. Doct. Of the particular contents of this precept THou shalt not covet First the things commanded here are these 1. Originall justice which is an inclination and desire of the minde to performe all duties unto our neighbour Vrsin 2. Diligent care and circumspection even to take heed of the smallest sinnes and to watch over the very thoughts Prov. 3.23 Keepe thy heart with all diligence for thereout commeth life Basting Secondly contrarie unto this precept 1. Is originall corruption which is the generall corruption and depravation of our nature and that evill habit wherein wee are conceived and borne as David saith Behold I was borne in iniquitie and in sinne hath my mother conceived me Psal. 51.5 2. All evill inclinations of the heart whereby it is sollicited to doe any thing against the law of God this evill concupiscent is of two sorts it either hath principium internum the beginning within as is fleshly and carnall desire or externum without by some externall object which are the concupiscence of the eye and pride of life as the Apostle calleth them 1 Ioh. 16. 3. And not onely these kinds of concupiscence but all other phantasies and cogitations of the minde which are contrarie to the law of God are here restrained Basting 2. Doct. Of the severall properties of possessions and goods and the distinction of callings FUrther in that the Lord forbiddeth to covet our neighbours house servant c. wee see the Lord establisheth and confirmeth hereby both the severall rights in possessions lands and other substance which right and propertie the Lord will not have violated so much as in the concupiscence and inward desire As also here it is evident that the difference of callings and distinction of degrees as betweene master and servant standeth with the will of God as our blessed Saviour and his Apostles also every where teach Simler 3. Doct. The difference betweene divine and humane lawes HErein also is set forth an apparent difference betweene the law of God and the lawes of men Lex humana judicat facta dicta divina judicat etiam cogitata Mans law onely judgeth doings and sayings but Gods law judgeth the very thoughts and the reason hereof is because man judgeth onely according to the outward appearance and evidence but the Lord seeth the heart Thomas And the perfection of Divinitie is hereby declared beyond Philosophie which condemneth not the inward lusts and desires of the minde neither holdeth a man for the same whether they bee good or evill to be worthie praise or dispraise But the law of God striketh at the very root of evill actions which is the inward concupiscence and corruption of the heart 4. Doct. Of the concupiscence of the soule and of the flesh IT shall not bee amisse here to insert Chrysostomes distinction of concupiscence As wee have two natures one of the soule the other of the flesh so wee have two wils one of the soule the other of the flesh habemus duas itas duas concupiscentias c. we have also two kinds of anger and two kinds of concupiscence one of the soule the other of the flesh the nature of the flesh cannot bee separated from all these Necesse habet irasci concupiscere c. It cannot chuse but to be angrie to covet because it is sold under sinne but the soule being created according to the justice of God potest non irasci c. cannot bee angrie nor covet therefore when wee are angrie and covet if wee displease ourselves and represse these passions it is manifest that our flesh onely is angrie and coveteth and not the soule Such kinde of passions then here are forbidden wherein the soule consenteth with the flesh To this purpose Chrysost. hom 12. in Matth. 3. Places of controversie 1. Conf. Against the Pelagians that denie concupiscence to be sinne FIrst we are here to deale against the Pelagians
visus plures rerum differentias nobis ostendit c. Because the sense of the sight doth more distinguish things than any other sense for other senses doe shew but the differences of their owne objects as the hearing the distinction of sounds but the sight sheweth how one thing is discerned from another whether by colour quantitie number fashion and divers other wayes Tostat. Therefore the sense of seeing is taken in generall for the rest but not in particular for any one sense but as sensus conjuncti sunt in communi sensu as the senses are joyned togeâher in the common sense Borrhaius And so here to see is taken for percipere to perceive Iun. The people saw these voyces that is perceived them So also Cajetane Videre pro certa nâtitia ad sensum quocunque sensu saepe ponitur To see is often put for that knowledge which commeth by any of the senses So also Simlerus 6. The Interlinearie Glosse hereupon giveth this note Nos doctorum âââes audientes oculum mentis dirigere debemus We also when we heare the voyce of the learned must also direct the eye of the minde as here the people are said to have seene these voyces QUEST II. What is meant here by voices whether the thunder or other voices THe thunder and the lightning The word is koloth voices 1. which some doe take for those voices and words which were uttered and framed by the Angels and hereupon Tostatus taketh occasion to shew at large how the Angels are said to speake and expresse the voice as of man which sometime they doe by assuming humane shape sometime by framing other organes and instruments in the aire apt to make sounds but neither of these wayes doe the Angels expresse conceptiones su as modo naturali sed per modum artis their conceits by any naturall meane but as it were after the manner of art as men doe use organes and instruments of musicke Tostat. quaest 36. All this discourse of Tostatus here is superfluous for by voyces here are understood the thunders as the word koloth is taken chap. 19.16 and because of the other word which is adjoyned lamps or lightnings and so read here and understand Vataâ Iun. Montan. Cajetan Lippoman Simler 2. Basil understandeth this of the voice of God Quae non per aures verberato extrinsecus acre apprehenditur c. sed arcano modo insonante voluntate divina Which is not apprehended by the outward beating of the aire on the eares but by the secret sounding and intimating of the will of God in Psal. 28. But it is evident by the storie that this was a sensible sound which all the people heard and were astonied at it as the Apostle sheweth Hebr. 12.19 which they that heard excused themselves 3. Moses here setteth not downe all which the people saw for there were foure terrible things beside fire which burned up to the middest of heaven darknesse clouds and mist Deut. 4.11 The thicke clouds were above the mountaine from whence might proceed the thunder and lightning and upon the mountaine it selfe was seene the fire mixed with smoake and darknesse thorow the which the fire shined Cajetan QUEST III. Whether there were a sound of the trumpet beside the voices ANd the sound of a trumpet 1. Tostatus thinketh that the voices before spoken of and the sound of the trumpet were not two distinct things but one and the same for otherwise the trumpet would have hindred the people from hearing the voices if they had come together they are therefore called voices and a sound of a trumpet because the Angels by the sound of a trumpet did expresse words and voices Tostat. qu. 37. 2. But that there were words uttered beside the sound of a trumpet it is evident c. 19.16 where the sound of a trumpet was heard before the Lord began to deliver the law and vers 19. When the sound of the trumpet blew long c. Moses spake and God answered him by voice Likewise the Apostle maketh mention of them as of two distinct things Heb. 12.19 Ye are not come c. unto the sound of the trumpââ and the voice of words And yet the voice was uttered in a loud sound as of a trumpet as Iohn saith hee heard a great voice as if it had beene of a trumpet Revel 1.10 There might bee then a double kinde of sounding the trumpet one without any expressing of voice which sounded before the Lord spake and ceased all the while the Law was uttered and after began againe the other sound of the trumpet was that whereby the Lords voice was sounded out when he delivered the Law It is like also that some of these ceased while the Lord was in speaking as the thunder and the loud sound of the trumpet for otherwise it might have beene a lot to the peoples hearing and after the Lord had finished and made an end then the thunder begun to be heard againe with the sound of the trumpet like as it is the manner of Princes to have a trumpet blowne before their edictâ are proclaimed and afterwardâ to cause it to be sounded againe Simler QUEST IV. Of the feare of the people and their going backe Vers. 18. ANd they fled or moved themselves and stood afarre off 1. The Latine readeth ãâ¦ã timore percussi they were terrified and smitten with feare the Septuagint read ãâã ãâã ãâã ãâã ãâã they feared Chal. they trembled Vatab. vacillabant they waved whereupon Tostatus maketh thesâ degrees of feare that first the minde doth timere is said to feare when any evill is expected then terrârâ it beginneth to be terrified cum conturbatur when it is troubled with the expectation of any evill but then we are said ââmâre to tremble when totus corporis status vacillaâ when the body it selfe and all the joynts doe shake for feare But this distinction of feare is here our of his place for though this giving backe of the people proceeded from feare yet the word âââgh here signifieth to move they moved then and fled from their place and the next words doe confirme this sense They stood afarre off 2. Here wee see two operations of the Law the one terrorem incutât it striketh feare because of sinne then hominem retrocedere cogit propter âam Iudicis it maketh man to give backe because of the wrath of the Judge Ferus 3. Some Hebrewes thinke that the Israelites were backe certaine miles Ex Simler But the people goe backe Non per modum fââga sed per modum retrocessionis Not by way of flight but by way of recoiling neither herein did they breake the commandement of God for they were set certaine bounds forward which they were not to passe but backward they might goe Tostat. quaest 37. 4. Neither is it to be thought that the people went backe while the Lord was speaking unto them but after the promulgation of the Law there being some pause made then the people
gave way Cajetan 5. All the people thus spake not to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull ãâã QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yââ he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically âo tempt as he is said to be angry Quiâ facit effectum ãâã c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam ãâã seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere âititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein
so it is as the fountaine and beginning whence good Lawes proceed Lex enim per judicium facta est for the Law is made out of judgement Secondly it is taken pro ipsa exhibitione justitiae for the very exhibiting and administration of justice which is the execution of the Lawes Thirdly it is taken pro lege secundùm quam judicandum est for the Law it selfe according to the which judgement is given and in this signification is the word used here Tostat. qu. 3. QUEST VI. How Moses propounded these Lawes by speaking or by writing Vers. 1. WHich thou shalt set before them or propound unto them 1. Augustine saith Notanda est hic locutio c. The manner of speech is here to be observed this is said to Moses Thou shalt propound c. but the rest that followeth If thou shalt buy c. vers 2. is spoken to the people as unto Moses Locut 91. in Exod. 2. These Lawes Ab. Ezra saith might be propounded two wayes unto the people either by pronouncing them or by writing of them But it is evident chap. 24.3 that first Moses told all these Lawes by word of mouth before he writ them and he had first the peoples consent unto them for they were no Lawes till the people had received them and submitted themselves unto them And therefore as soone as Moses had propounded them the people answered with one voice All the things which the Lord hath said will we doe chap. 24.3 Tostat. qu. 3. QUEST VII Why the Israelites were called Hebrewes Vers. 2. IF thou buy an Hebrew servant c. This was a peculiar name to the Israelites to be called Hebrewes 1. which name is not derived of Abraham as some thinke for the name Hebrew beginneth with the letter ãâã ãâã ãâã ãâã ãâã ain the name of Abraham with ãâã ãâã ãâã ãâã ãâã aleph and beside there were other nations that came of Abraham as the Edomites Ismaelites Amalekites Midianites which should also by that reason have beene called Hebrewes 2. Neither is this name derived of the signification thereof which signifieth to passe over that therefore they should be so called because sometime they dwelt beyond the river in Mesopotamia and came over the river for Lot came over as well as Abraham and yet his posterity the Moabites and Ammonites were not called Hebrewes 3. Therefore they are so called of Heber not only because they were of him descended for other nations which came of Ioktan the second sonne of Heber descended of him yet were not called Hebrewes neither was this name given them in respect of the holinesse and true worship of God which Heber professed for in that sense they might rather have beene called by Abrahams name who is famous in Scripture for his faith and obedience but the reason of this name is because the Hebrew language which was peculiar and proper to the Israelites was preserved in the family of Heber when the tongues were divided at the destruction of Babel and so although many other nations did spring out of Hebers family yet it was so disposed by Gods providence that the true worship of God together with the Hebrew tongue should be preserved only among the righteous seed It is no other like but that in Abrahams house Ismael as well as Isaackâ and in Isaacks house Esau as well as Iacob spake Hebrew while they lived together but afterward when Ismael and Esau were departed from their fathers house they spake the tongue and language of those nations to whom they joyned themselves Tostat. qu. 4. QUEST VIII How the Hebrewes became servants AN Hebrew servant 1. The Israelites had two kindes of servants some were of other nations as most of the servants which the Romans had were such and these servants they might keepe a longer time than for six yeeres their servitude was perpetuall and hereditary both of themselves and their children the other kinde of servants was of their owne nation for whose benefit this Law is made Tostat. Oleaster 2. Some thinke that this Law is made concerning such servants being Hebrewes which were bought of the Gentiles but R. Salomon thinketh better that it is a generall Law concerning all servants that were Hebrewes howsoever they came to be servants Ex Lyrano 3. The Hebrewes became servants by these wayes 1. If any man did steale and had not wherewithall to make satisfaction hee was to be sold by the Judges and so the theft to be made good Exod. 22.3 2. If any did sell himselfe through poverty Deut. 15.12 or a man sell his sonne or daughter chap. 21.7 or when any were taken to be servants and bondmen for debt as 2 King 4.2 Simler 3. Or when any having a servant and being decayed had no longer any use or service for him he might sell him over unto another Lyran. 4. There might bee also a fourth occasion of servitude namely when in the civill warres which were among the Israelites as when the kingdome was divided after Salomons dayes they did take any Hebrewes captives or prisoners they afterwards became their servants Simler QUEST IX The difference betweene Hebrew servants and strangers NOw the condition of an Hebrew servant was more tolerable than of other servants which were of strange nations in these two respects 1. Their service was not so hard nor so cruell Levit. 25.43 Thou shalt not rule over him cruelly And before vers 39. Thou shalt not compell him to serve as a bond servant but as an hired servant and as a sojourner he shall be with thee that is his service should bee easie and gentle and their entertainment good as when one is hired yet herein the condition of such servants differed from an hireling the servant was bound generally during his service to doe any worke which his master enjoyned him but the hireling was onely to doe that worke for the which he was hired the hireling was free and at his owne disposition he could not be set over to another but so might the servant be sold over during the time of his service being not his owne man but to be disposed of at the will of his master Tostat. quaest 5. 2. The Hebrew servants differed from others in the time of their service which was not to exceed six yeeres whereas the bondage and servitude of strangers was perpetuall Simler Such as they were commanded by the Law to have Levit. 25.44 Thy bond servant and thy bond-maid which thou shalt have shall be of the Heathen which are around about you as were the ãâ¦ã upon whom was laid the curse of perpetuall bondage or servitude Gen. 9.25 Cursed be Canaan ãâ¦ã of servants shall he be to his brethren QUEST X. Of three kindes of liberty and how servitude is agreeable to the Law of Nature BUt here it will further be demanded whether servitude be agreeable to the Law of nature and how it commeth to passe that the Lord suffred the Israelites being a free people to
by experience what it was to use strangers hardly that by their own experience they might learne to have compassion on others Simler For the law of nature teacheth not to doe that unto another which we would not have offered to our selves Cajetan They in Egypt would not have had the Egyptians to deale so hardly with them and God punished the Egyptians for their sakes let them take heed then by those judgements which âell upon the Egyptians lest they bee punished in like manner for afflicting strangers Simler 4. Other reasons beside may bee added as that strangers as well as they were created according to Gods image and they have the same common father and let them remember the uncertaintie of mans condition Qua variis casibus est exposita c. which is exposed to divers chances they doe not know how soone they may bee driven to sojourne in a strange countrey Marbach 5. The evill entreating of strangers was odious even by the light of nature among the heathen Plato affirmeth ãâã ãâã ãâã ãâã ãâã that God is a revenger of wrongs and injuries done unto strangers in so much as those cities were famous which were kinde to strangers as the Athenians the Lucari Egineta which were called ãâã ãâã ãâã ãâã ãâã lovers of strangers And they were noted of infamy that used strangers hardly as the Lacedemonians with others Galass QUEST XXXIX Why widowes and orphans are not to be oppressed Vers. 22. YEe shall not trouble any widow 1. As the former law enjoyned pity and commiseration to be shewed toward strangers that were in misery so this provideth for such as are in misery being not strangers as Widowes and orphans Tostat. 2. And although none at all are to be wronged and afflicted yet these especially must not bee hurt Quia defensorem non habent Because they have none to defend them Chrysost. Carââdo patre seâ marito c. The one wanteth a father the other an husband Cajetan 3. The Lord here threatneth that he will be revenged of such as oppresse the widow and fatherlesse and three punishments are threatned they shall be smitten with the sword and the other two are sequels hereof their wives shall become widows and their children fatherlesse Tostat. 4. Which punishments are procured by these degrees the widowes and fatherlesse being oppressed doe cry unto God for prayer made in time of affliction is most fervent then though men regard not their teares and prayers yet God will Pellican And his anger will wax hot against them because they oppresse those whom God favoureth and loveth as wee use to bee angry with those which hurt either our selves or our friends whom we love Borrh. QUEST XL. How and by what meanes prayers are made effectuall Vers. 23. SO hee call and cry unto mee c. Divers causes and occasions there are set forth in Scripture which doe procure the exaudition and hearing of our prayers 1. When two consent together and offer up their prayers with one accord their voyce is heard Matth. 18.19 2. Prayer made in faith is effectuall as the Apostle saith The Prayer of Faith shall save the sicke 3. Continuance and perseverance in prayer is availeable Luk. 11.8 Because of his importunity he would arise and give him as many as he needed 4. Prayer joyned with almes and deeds of charity is so much the more respected with God Act. 10.4 Thy prayers and thy almes are come up in remembrance before God 5. Fasting joyned with prayer maketh it more fervent Matth. 17.21 This kind cannot goe out but by prayer and fasting 6. And the greatnesse of affliction Psal. 118.5 I called upon the Lord in trouble and he heard mee As in this place the Lord heareth the cry of the widowes and fatherlesse that call unto him Lippom. ex collationibus Patrum And here they cry Non tantum sono vocis quantum intentione cordis c. Not so much by sound of voice as in the intention and elevation of their hearts Thomas QUEST XLI Why usury is called biting Vers. 25. THou shalt not oppresse him with usury The word nashach whence is derived neshech usury signifieth to bite usury then is called a biting 1. Because as the biting of a Serpent parum percipitur in principio c. is but little felt in the beginning but afterward the whole body is inflamed upon that biting So usury is not felt in the beginning but at the last devorat totam hominis substantiam c. It devoureth all a mans substance So R. Salom. ex Lyran. 2. Or because the usurer tanquam hirudââânem succum sanguinem exugit c. as an horse-leach sucketh out all the juyce and bloud Galass 3. Morsus serpentis non sinit dormâre The biting of a serpent will not suffer one to sleepe neither will usury suffer the man that is incumbred therewith to be at rest Simler 4. And it may be so called in respect of the greedy desire of usurers which live upon the poore and eat them up by usury tanquam canis famelicus alios mordendo seipsum pascens as an hungry dog by biting and devouring others feeding himselfe Calvin 5. Usury is called a biting Quia lethaliter moâdet eos qui ea gravantar because it biteth and gripââh those to death which are oppressed with it QUEST XLII VVhat usurie is HEnce it is evident that usury is unlawfull But before the severall points belonging to this question can be discussed first we must see what usury is 1. Plus ex mutuâ velle quam mutuatum sit iniquum est To desire more by lending than was lent is wicked Cajetan He then counteth that usury when any thing is received for loane more than that which was lent 2. Vsura est lucrum quoââânipeââr soliââ ãâ¦ã causa Usury is a gaine which is taken only for lending Vrsinus Quicquid ãâ¦ã What gaine soever was given beside the principall whereupon it is called in the Hebrew turbith that is increase of the multiplying Calvin 3. After the same manner was usury defined in ãâ¦ã as Carthag 3. c. 16. Nullus clericorum amplius accipiat quam cuiquam accomodavit That ãâã of the Clergy should receive more than he hath lent Augustine thus describeth an usurer Si plus quâm ãâã expectas accipere foenerator es If thou looke to receive more than thou hast given thou art an usurer So also Concil Lateranens Vsury is thus defined Quando ex usurei quae non germinat nullo labore nullo sââptâ nullo periculo lucrum conquiri studetur c. When by the use of a thing which increaseth not gaine is sought without any labour cost or hazard QUEST XLIII Of divers kinds of usuries THere were divers kinds of usury 1. As that which was called Vsura centesima the usury of the hundreth part quae aquiparatur sorti in anno which did rise to bee equall to the principall in one yeare 2. Then there was Dimidia centesimae
each time fortie dayes which could not be seeing about fortie or fiftie dayes after the Tabernacle was erected the whole campe removed as is said 3. Beside by this meanes a great part of Exodus shall be transposed all that followeth from chap. 35. to the end concerning the making and setting up of the Tabernacle should be in order placed before the 32.33 and 34. Chapters this being admitted that the Tabernacle was first erected before Moses had the Tables delivered him Therefore rather the order of the storie is this first there is the description of the Tabernacle to chap. 30. Then followeth the let and impediment of building it the peoples transgression chap. 32. vers 33. Thirdly the execution of Gods commandement and framing of the Tabernacle chap. 35. to 40. Fourthly the erection and setting of it up chap. â0 Lyranus QUEST III. Why these oblations are called ãâ¦ã âeave offering Vers. 2. REceive an offering for me 1. The Latine translator here readeth ãâã first fruits whom Tostatus followeth and he giveth this interpretation of it that although the first fruits were properly ãâã comestiâilibus of things which might bee eaten yet here their offerings of gold silke and such other things are called the first fruits Quia âstud ãâã dabaâââ erat de ãâã c. Because this which ãâã given was of the best as their first fruits used to die for that which is called first is taken two wayes either for that which is first in time or which iâ first that is chiefe in goodnesse ãâã But all this labour might bee well spared seeing that the ãâ¦ã signifieth not the first fruits but rather an elevation 2. Others thinke it is so called ãâã an elevation or separation because it was as lifted up and separated from other prophane things and consecrated to God Oleaster So also the Chalde 3. Some doe make it a distinct kinde of offering here from the other called temâphah a shake offering and it is named terumah because it was âeâved and lifted up before the Lord as the shake offering was shaken to and fro Marbachius 4. But I rather thinke that it is here taken simplie for an oblation or offering not as it is distinguished from the other kinde called temâphah the shake offering Calvine Iunius for in these great oblations as Badgers skinnes Rammes skinnes Shittim wood that ceremonie could not be observed of heaving or lifting them up QUEST IV. Why the Lord saith Receive an offering for me Vers. 2. FOr me 1. Not that God standeth in need of any thing that they had seeing all whatsoever is his but to shew that whatsoever is offered freely unto him he accepteth of it Tanquam ãâã in manus dedissemus As though we had given it into his hand Gallasius 2. And although indeed all things are polluted which are not consecrated unto God and referred to his glorie yet Pro sua indulgentia liberum omvium rerum usum nobis permittit He leaveth unto us the free use of all things so that wee by some acknowledgement confesse wee have received them from him Calvin 3. And these things are commanded to be separated for the Lord not as though he respected his owne profit as the wicked Manichees objected but all is for our profit and good Pelarg. 4. And the Lord appointed them this forme of externall worship not that the Lord was so well pleased with such rites but that hereby the people might be reclaimed from their former superstitious worship whereto they had beene addicted in Egypt and be brought by this meanes to consecrate those things to the worship of the true God which before they had served Idols with Pellican QUEST V. Whether this free offering was the same which was imposed upon them afterward chap. 38.26 Vers. 2. WHose heart giveth it freely Tostatus here moveth this doubt that seeing every one from twentie yeare old and above was charged chap. 38. to offer halfe a sicle of gold and filter and that all the worke of the Tabernacle was made of that summe of gold and silver so imposed how they are said here to give it freely To this divers solutions are made 1. It will be answered that this free offering is not to be understood of the silver and gold but of the other things here named as the blew silke Badgers skinnes Shittim wood and the rest But this cannot be so because silver and gold are here reckoned among their free oblations as well as the rest and afterward chap. 35. vers 24. they are said to have offered oblations of silver c. 2. Againe it will be said that although there were halfe a sicle imposed upon every one yet it was voluntarie notwithstanding because they gave it with a good heart But this cannot stand neither for seeing every one as well the poore as the rich gave halfe a sicle it is like the rich would have given for their free offering more than the poore 3. If it be said that the silver was offered by the men that went under the account and upon whom that summe was imposed but the women brought the free offerings of silver and gold the contrarie is evident that both men and women afterward brought their free offerings of gold and silver chap. 35.22.24 4. Tostatus resolution is this that there was a double offering one which was first imposed when Moses came downe from the mountaine which was for every one halfe a sicle the other was free and voluntarie and though it be said that all the worke of the Tabernacle was made of the gold and silver that was so imposed chap. 38.24 yet seeing the people brought more than was sufficient chap. 36.5 it is like that the overplus was of that which they freely offered which was converted to other uses of the Sanctuarie like as we reade afterward Numb 7. that at the dedication of the Tabernacle the Princes offered cups of silver and gold containing many hundred sicles which were not summed in the former account Exod. chap. 38. This his solution may well be received saving that one thing is mistaken by him that he thinketh every one above twentie yeare old offered halfe a sicle of gold whereas they were charged onely to offer halfe a sicle of silver for it had beene too much for every one of the poorer sort to offer halfe a sicle of gold which maketh a quarter of an ounce QUEST VI. Of the blew purple and skarlet colour Vers. 4. BLew silke purple scarlet 1. The first word is teceleth which the Latine translateth hyacinthum which is a skie colour Oleaster or an azure Gallas There is a precious stone of that name which is like to the Saphire stone in colour which is like to the cleere skie there is also an herbe so called of blew colour into the which the Poets imagine Ajax to have beene transformed Tostatus This and the other colours following Lyranus understandeth as well of wooll as silke and not onely the matter it selfe
it must be either of cleane beasts or uncleane but the uncleane nor âây part thereof were not to bee brought into the Tabernacle The cleane beasts were of two sorts either such which they might eat of but not sacrifice as the Hart the Rocbuck and the like but these being uncleane in respect of any religious use because they were not to be sacrificed no part thereof was to be brought into the Tabernacle And as for the cleane beasts which might âe sacrificed the fat thereof was to be burned upon the Altar Tostat. qu. 6. 2. These spices were of two sorts some were to be tempered and incorporate together to make a soft and liquid ointment and some to be beaten to powder to make a sweet perfume they were to bring them not mixed or compounded but in their simple nature for neither did they know how to compound them but Moses by Gods direction shewed after how they should be made and beside if they had brought the ointment and perfume ready compounded there had beene danger lest they should have prophaned it for their private uses which is straitly forbidden chap. 30. Tostat. qu. 8. QUEST XIV Of the mysticall and morall application of these divers oblations COncerning the spirituall application and end of these divers oblations 1. Beda doth mystically interpret them by the gold he understandeth a sincere faith more precious than gold by silver the confession of faith by the blew or silke colour the lifting up of our hearts to heaven by the purple the sufferings and passions which are endured for the truth by the double scarlet the two fold love of God and our neighbours by the silke the chastity of the flesh by the goats heire whereof they made sackcloth repentance 2. But Rupertus application is more fit and lesse curious by these divers oblations he understandeth the divers gifts which God hath bestowed upon his Church As some he gave to be Apostles some Prophets some Evangelists Haec grandia dona aurum argentum sunt c. These great gifts are as the gold silver and precious stones whereby the spirituall Temple is built 3. Likewise Procopius maketh this morall use that as here the Lord accepteth not only the gold and silver sed neque laâaem caprinam aspernatur c. so neither doth he despise even the goats haire if it be offered with a franke mind c. So God refuseth not the smallest and meanest gifts which are offered unto him in faith as our blessed Saviour commended the devotion of the poore widow that threw two mites into the treasury QUEST XV. Of the signification of the Sanctuary and wherefore it was ordained Vers. 8. ALso they shall make me a Sanctuarie 1. Some Hebrew Rabbines as R. Abraham Ab. Ezra doe very curiously by the Tabernacle decipher the three worlds the Intellectuall world where is the seat of God with his Angels for so over the Arke was Gods mercy seat and the Cherubims stretching their wings over it represented the Angels and blessed Spirits And the Materiall world as they would have the blew covering to signifie heaven the vaile the clouds the seven lampes the seven planets by the fire on the Altar and the water in the laver they understand the element of fire and water So the third world which is called the little world which is within man they would have represented by this Tabernacle as in the Arke there were two tables so there is in mans minde understanding and reason as there were divers instruments in the Tabernacle for divers purposes so in man there are divers organicall parts for the naturall functions and operations And in this curious manner the Rabbines goe on pleasing themselves in their owne fansies whereas the Lord ordained not his Tabernacle for any such end or purpose but onely that they might have a place where to professe the worship of God that he might dwell among them and shew them comfortable signes of his presence in hearing their prayers and granting their requests 2. Yea these Rabbines to their curiosity adde impiety for they thinke that God ordained the Tabernacle and the instruments of divers figures and divers mettals Vt diversae virtutes à coelestibus influxae recipiantur c. That thereby divers vertues should have their influence from the celestiall bodies and to this end they say the Temple was afterward built at Jerusalem because of some supernaturall influence in that place more than in others In which Rabbinicall assertion Ab. Ezra bewrayeth 1. Both impiety making God as an Inchanter or Sorcerer working by figures and mettals as Magicians in their inchantments observe such things whereas the Lord by his Law condemneth all such superstitions 2. As also absurdity tying the Lords supernaturall working to certaine places and instruments Gods naturall operation indeed is exercised by such naturall subordinate meanes as he hath appointed but his supernaturall worke is not limited to places nor meanes 3. Likewise an impossibility followeth in making corporall and materiall things the instruments to convey spirituall graces whereas spirituall things are not derived but by spirituall meanes Tostat. qu. 9. 3. But the true ends wherefore the Sanctuary was ordained where these First the Historicall that seeing God had made the Israelites a peculiar people to himselfe that they might have a peculiar kinde of worship from all other nations therefore God appointeth a certaine place with certaine persons and Ministers by whom certaine rites and ceremonies should be performed whereby he would be worshipped with more reverence sanctity and purity than the Gentiles worshipped their gods Tostat. qu. 9. Secondly for the mysticall end Beda saith that this earthly Tabernacle representeth the heavenly unto the similitude whereof we should conforme our selves in earth Si ad Angelorum in coelis consortia tendimus debemus vitam eorum in terris c. imitari If we tend to enjoy the company of Angels in heaven we should imitate their life in earth The Tabernacle also signifieth Christ by whom God is worshipped and in whom God doth manifest himselfe unto us Simler Thirdly every faithfull man is this Temple of God as the Apostle applieth it Ye are the temple of the living God as God hath said I will dwell among them and walke there Whereupon Bernard maketh this morall application Et nos mundemus conscientiam nostram c. And let us purge our conscience that when the Lord commeth paratam in nobis inveniat mansionem he may finde in us a mansion prepared QUEST XVI How the Lord is said to dwell in the Sanctuary Vers. 8. THat I may dwell among them 1. God hath three kinde of temples Habitat principaliter in seipso c. He dwelleth principally in himselfe because he onely comprehendeth himselfe as Apocal. 21.22 The Lord God almightie and the Lamb are the temple of the celestiall Ierusalem Habitat Deus in doââ sacrata c. God also dwelleth in his sacred house by that spirituall worship which is
serve and minister unto him and by their looking they shew their admiration of the great mystery of our redemption which as S. Peter saith they desire to behold 8. Osiander noteth further that as God promised his presence in the Mercy seat and from thence declared his will so God is present to every one that seeketh him in Christ and in him the secrets of God are revealed and manifested unto us QUEST XXXIII Of the matter whereof the table was made Vers. 23. THou shalt also make a table of Shittim wood 1. Now such things are described as were to be placed in the outward Sanctuary next unto the most holy place and first the table Lyranus 2. And foure things ãâã declared touching this table the matter whereof ãâã should be made of Shittim wood the forme the parts the crowne border rings and the vessels thereunto belonging Pelargus 3. The matter whereof it was made was Shittim wood which was a most durable and lasting kinde of wood for the Lord intended that these ornaments and instruments of the Tabernacle should not be renewed but continue during all the time of the old Testament untill the comming of the Messiah unlesse it should chance some of them to be lost or taken away as it is like that in the captivity both the Arke and golden Altar were lost though that report have small probabiâity that Ieremie should hide them in a certine cave which could not be found againe afterward After the captivitie the Altar of incense was renewed because there was necessary use thereof in offering of incense as wee reade of Zacharie that he burned incense in his course Luk. 1.9 but the Arke was not made againe because there was not such rise thereof the Tables of stone being missing which the Arke was specially made so containe and keepe Tostat. 4. This table also was overlayed with gold so that corpus mensae cedi inum âuit ãâ¦ã c. the body of the table was of Cedarwood the barke or skin of gold And it is like that it was covered with gold both within and without though it be not so expressed as the Arke was before Cajetane QUEST XXXIV Of the forme and fashion of the table Vers. 23. OF two cubits long c. 1. It is of the same height with the Arke a cubit and halfe high but neither of the same length nor ãâã it wanteth halfe a cubit of each it was but two cubits high and one cubit broad and the reason is because the Arke was made hollow like a chest for somewhat to be part within it but this ãâ¦ã in the hollow and nether part of it but only in the plaine part above where the ãâ¦ã were set Tostatus 2. Iosephusâgreeth âgreeth with ãâã description saving that he saith it was ãâ¦ã which maketh a cubit and halfe ãâã it for the larger ãâ¦ã which containeth the space or measure of twelve fingers so by this wee may gather what he meant before in the description of the Arke when he said it was three hands high that is â cubit ãâ¦ã 3. But it seemeth strange that Iosephus should liken this table unto the tablâ of Apollo ãâã Delphââ and the ãâã thereof like to the bed ãâã which certaine Grecians called Doriense did use whereas Moses Tabernacle is farre ãâã ancient than the Temple at Dolphâs and though ãâã were not it is unlike that God would have taken a paterne from Idolaters 4. Cajetane thinketh that peâ dâs mensae erant de integrituââmursa c. that the feet of the table were whole with the table and not severed from iâ that it might be carried altogether But this is noâ like that of one peece of wood both the table-boord and the frame could be made and vers 26. the feet are named as a distinct thing from the table 5. Some thinke that whereas he is âid to make a border foure fingers broad that the table-boord or planke was of that ãâ¦ã Lyran. But that cannot be thence gathered for this border served for another purpose to keepe the table-feet together it was not ãâã to the edge of the table for to that end a crowne or edge was appointed to be made before vers â4 QUEST XXXV Of the placing of the two ãâã and the border of the table Vers. 14. THou shalt make thereto a crowne of gold 1. Whereas mention is made of two crownes or edges of gold and some bordeâ Lyranus thinketh that they were in effect the same being only distinguished in place that there was one broad place of ãâ¦ã whereof foure fingers covered the edge of the table foure âângers stood ãâ¦ã round abouâ and foure fingers beneath like as in a playing table which hath the chesse-game on the one side and the dice-play on the other there is an edge which standeth up on both sides So also Iosephâs But Tostatus misliketh this opinion as contrary to the text which describeth these three as divers things and one made after another they could not then be all one part 2. Yet Tostatus himselfe is deceived who thinketh that first the border was made round about the table and then upon that was set a crowne to helpe to keepe from falling the things set upon the table and upon that another crowne foââomelinesse sake to be an ornament to the table So also Lippoman But this cannot stand for first one crowne is appointed to be made then the border and then the other crowne It had beene a preposterous description if the two crownes had beene set together the border being appointed to be made betweene and the second crowne had beene superfluous the other serving sufficiently both for use and ornament 3. Some thinke that these two crownes were set one upon another to signifie the two kingdomes one of Israel the other of Judah Histor. soholastic Contra. This is like to that other fansie of the Jewes that in the nether crowne were pictured all the Kings of Judah from David unto Zedechiah As though Moses being commanded to make every thing precisely according to the paterne shewed in the mount would have omitted any thing in the description set before him And further the ground of this supposition is false for one of the crownes was not set upon another 4. Osiander thinketh that the crowne spoken of vers 25. is the same which before was described which was set aloft above the border of the same judgement seemeth to be Hugo de S. Victor Dudâ illas coronas quasi unam dixit Hee speaketh of those two crownes as one But the text speaketh evidently of two crownes one to be made round about the table vers 24. the other to be round about the border 5. Wherefore the best description is this that the crowne first spoken of was to be set round about the table to keepe from falling such things as were set thereon Simler Ne aliquid posset e mânsa elabi Lest any thing should fall from the table Cajetan Ribera Then that
have their ministerie the more reverenced and had in reputation Marbach As Iosephus writeth how Alexander the Great when the high Priest met him adorned with his Priestly attire reverenced him and adored the great God of heaven in him whose Priest he was 3. Beside the comelinesse and outward glorie of the Priestly attire there was another cause of their institution specialiâ actiâ ipsarum vestâum the speciall action and use of those garments for some of them were for some speciall ministration and service as the breastplate which was set with twelve precious stones in remembrance of the twelve tribes of Israel Tostat. quaest 1. 4. Ornatus exterior veri spiritualis defectum notavit The outward adorning noted the defect of the true spirituall ornaments c. Calvin And hereby was signified the insufficiencie of Aarons Priesthood 5. And God by this glittering shew of the Priestly garments voluit plââ quam Angelicum ãâ¦ã splândorem ostendere would set forth the more than Angelicall brightnesse of all vertues which should shine in Christ. 6. And as those vertues served ad vitia âegenda to cover the faulâs of the bodie so wee are thereby taught that we must come before God not cloathed withouâ owne righteousnesse but apparelled with Christs robes which shall make us to appeare comely in the light of God Simler QUEST VI. Of the cunning men that wrought in the Tabernacle Vers. 3. THou shalt speake to all cunning men whom I have filled 1. Although there might be men of ordinarie skill in the host yet that had not beene sufficient for this extraordinarie worke Coâmunis peritia non satisfecisset huic operi Common skill had not beene answerable to this worke Gallas and therefore the Lord infused into them a speciall gift of understanding and dexteritie to worke in all kinde of curious worke 2. And it is probable that these principall and chiefe workmen had not onely their skill and knowledge increased which they were indued with before but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts as the text is that God had filled them with the Spirit of wisdome Oleaster Like as the twelve Apostles were men altogether unlearned whom God used in the spirituall building up of the Church as these were emploied in the materiall Tabernacle 3. These were not onely endued with an understanding heart to invent curious works and give direction to others but their hands and other parts of their bodie were fitted accordingly for the execution and practice and finishing of these works And chap 31.4 it is said they were filled with wisdome c. to finde our curious works to worke in gold and silver c. They did not onely invent and finde them out but did also helpe to worke themselves Tostat. qu. 4. 4. It may be that such like works quotidie nunc fiunt c. are now made in many places but then in that simple age and rude time such things having not beene seene before these curious works seemed strange and admirable Tostat. qu. 2. QUEST VII Whether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished TOstatus here putteth forth a question whether after that the Tabernacle and the worke thereof was finished these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may bee thus proved that their knowledge and skill then ceased because there was no more use thereof after they had finished that worke for the which it was given them As also like as the gift of prophecie alwaies continued not with the Prophets but during that time onely wherein they prophesied 2. But Tostatus here answereth that though the worke were ended for the which the cunning men were indued with such wisdome yet it was not necessarie that the gift should be taken from them though the act were discontinued and againe there is difference betweene an habit of the minde and an act onely of the minde The Prophets had not a Propheticall habit infused but onely an actuall illumination was sent upon them while they prophesied and that illumination being intermitted they left prophesying and therefore he concludeth Deum non abstulisse habitus iâfusos That God did not take away from them the habits of these Arts and Sciences infused after the Tabernacle was finished quast 3. 3. But the more probable opinion is that this gift was neither altogether lost which they had received neither yet did it wholly remaine for these workmen were indued with a double facultie one was in the illumination of their minde to invent how to fashion the worke according to Moses direction and that platforme which was shewed in the mount the other was a dexteritie and agilitie in their hand to worke that which they had devised and invented The first of these being a propheticall gift and proceeding of a speciall instinct to invent and find out worke answerable to the patterne ceased and was intermitted in them after the Tabernacle was finished for it was an act rather of the minde than an habit neither was there any cause why that inward instinct should continue the end being atchieved wherefore it was first infused But the other facultie in their handiworke which was increased by their practice and experience and was confirmed by use and custome could not be so soone forgotten and laid aside it is not unlike but that the same remained still which they might have put in practice in other works and buildings if there had beene occasion offered QUEST VIII Of the number of the Priestly garments and ornaments Vers. 4. NOw these shall be the garments 1. Beda is of opinion that there were but eight kinde of garments in all which the high Priest was apparelled with namely these 1. The breast-plate or pectorall for the breast 2. The Ephod for the shoulders 3. The robe 4 And coat for the whole bodie 5. The Miter for the head 6. And the girdle for the waste 7. The linen breeches to cover the secret parts 8. And the plate of gold for the Miter whereof three the linen breeches the linen coat and the girdle were common to the inferiour Priests But Beda is greatly deceived and in these three points 1. The coat here named called cetoneth tashebets the embroidered coat was not common unto the inferiour Priests but peculiar to the high Priest vers 39. Moses is bid to make Aarons sonnes coats also cetâneth but they were not embroidered vers 40. 2. The high Priest also had a kinde of girdle proper to himselfe which was made of needle worke vers 39. and the inferiour Priests also had other girdles beside vers 40. 3. The other Priests also had bonnets which were of a divers fashion from the Miter which was made for the high Priest vers 40. 2. R. Salomon maketh but nine parcels of the Priestly attire and Ribera likewise namely foure which were common to all the Priests
great pollution but never their flesh alone Tostat. qu. 7. 8. QUEST XII Whether the high Priest did well in meeting Alexander in his Priestly attire BUt if it were not lawfull to carrie the Priestly garments out of the Tabernacle it will be objected that Iaddua the high Priest being apparelled in his Priestly robes met Alexander the Great without the gates of Jerusalem and by the sight of him Alexanders wrath was appeased and the Citie delivered from the danger which was feared 1. Here it may be answered that as wee receive this part of Iosephus narration how Alexander meeting the high Priest reverenced him and adored that God whose name hee carried written in his forehead so if we give credit to the rest how that after publike supplication made before unto God and solemne sacrifice for their deliverance the Lord appeared in a dreame the next night unto the high Priest appointing him to go forth to meet Alexander in his Priestly attire this being admitted for truth this question is at an end for by Gods extraordinarie direction the Priest might do that which ordinarily was not lawfull as though they had a strait charge to offer their sacrifices at the doore of the Tabernacle yet the Prophets as Samuel David Elias built Altars in other places and there offered their sacrifices Tostat. quaest 17. 2. But though there had beene no such vision shewed to the high Priest which it is not necessarie to beleeve seeing Iosephus is found to be very forward in setting downe such things as might tend to the credit of his nation yet this act of the high Priest might be justified in respect of that necessitie whereunto they were then brought for the ceremoniall lawes were to give way in such cases as David to satisfie his hunger might lawfully eat of the shew-bread which otherwise none were to eat of but the Priests So likewise they might upon the Sabbath lead their oxe or asse to water or helpe them out being fallen into a ditch and yet not transgresse against the rest of the Sabbath If these ceremonies were dispensed with for the safegard and preservation of one man or of a few cattell much more for the deliverance of the whole Citie which was then in danger might the high Priest without any extraordinarie direction have put on his Priestly apparell to meet that victorious King QUEST XIII Of the matter whereof the holy garment should be made Vers. 5. THey shall take gold and blew silke 1. By gold is here understood Aurum in massa aurum in filis Gold in the lumpe or masse and golden threed for the garments were made of golden threed the precious stones were set into gold and thereof was made the golden plate in the high Priests miter Tostat. qu. 8. 2. And under the name of gold are comprehended also the precious stones because they were inclosed and set into the gold Simler 3. And these five are named gold blew silke purple skarlet fine linen not that all these concurred to the making of every garment Sed quia nullum ornamentum erat quod non ex istorum aliquo c. But because there was not any of the ornaments which was not made of some of them Cajetan 4. The blew colour was like unto the skie or violet the purple was like to the rose colour which was made of the liquor or bloud of a certaine shell-fish called the purple the skarlet was died with certaine graines growing in a tree whereof Plinie writeth and to make the colour deeper it was twice died in the wooll and afterward when it was spun the fine linen was made of a most fine and white kinde of flax or linen Ribera 5. These foure colours represented the foure elements two of them in colour the skarlet the fire the blew the skie or ayre the other in their originall the purple the water the linen the earth out of the which they came and hereby as Iosephus noteth was signified Sacerdotem illum esse summi rerum omnium conditoris That he was the Priest of the high Creator of all things because the colours of his garments did represent the whole world 6. Beda also thus collecteth that because all things were prescribed to be made of gold and precious colours Nihil vile vel sordidum in Sacerdotis ore vel opere debet apparere There should no vile thing appeare either in the Priests words or works c. Ribera QUEST XIV Of the name of the Ephod and the divers kinds thereof Vers. 6. ANd they shall make the Ephod 1. The Latine Interpreter calleth it superhumerale following the Septuagint which interpret it ãâã ãâã ãâã ãâã ãâã the shoulder garment Iunius translateth it amiculum a short cloake but the Hebrew word is better retained Ephod because it was a peculiar garment belonging to the high Priest so called of the word aphad which signifieth to close or compasse or gird about as chap. 39.5 Thou shalt close them to him with embroidered gard of the Ephod Oleaster 2. There were two kinds of the Ephod one was common made of linen onely both to the inferiour Priests as Saul put to the sword 85. Priests that did weare a linen Ephod as also to the Levits as Samuel ministred before the Lord girded with a linen Ephod 1 Sam. 2.18 Some thinke that this kinde was also permitted unto lay men in generall Ribera Some that the Kings had a privilege to weare it because David danced before the Arke in a linen Ephod 2 Sam. 6. But R. Salomon thinketh more probably that none were girded with the Ephod but colentes Deum aut servientes ei They which worshipped God or were specially addicted to his service Other then beside the Priests might weare the linen Ephod but onely insacred actions as David at that time danced before the Arke Gallas Oleaster The other kinde of Ephod was peculiar to the high Priest which was made of gold and of the foure colours before named Hierome ad Fabielam And this Ephod it was not lawfull for any other to imitate which was the cause of the fall of Gedeons house because he made an Ephod like unto that used in the Tabernacle Gallas QUEST XV. How Gedeon offended in making an Ephod BUt whereas Gedeon made that Ephod of 1700. sicles of gold Iudg. 8.26 1. Augustine moveth a question how so much gold could be put into one Ephod and thinketh that by the Ephod are understood as the whole by the part Omnia qua constituit Gedeon in civitate ad colendum Deum All the other things which Gedeon made in his City to worship God by as in the Tabernacle And he thinketh further that all Israel is said to go a whoring after it although Gedeon made no image Quia extra Tabernaculum fieri aliquid simile fas non erat Because it was not lawful to make any like thing out of the Tabernacle 2. But it need not seeme strange
life of Priests Vers. 40. ANd thou shalt make them girdles 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 ãâã ãâã ãâã ãâã ãâã chatath
for as they washed their feet from soile when they began to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word ãâã ãâã ãâã ãâã ãâã mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâiâ occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ wounds to dry up rheâme to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is ãâã ãâã ãâã ãâã ãâã kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alââs and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub
the inferiour or common Priests garments which remained exutic pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called âhel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi ãâã esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrân Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of ãâ¦ã omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâââed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissârum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the
to offer a man into ones hand when he is suddenly killed Exod. 21.13 Tostatus who also includeth the punishment of death inflicted by the Magistrate that when the transgression is apparent and found out by witnesses then the Magistrate putteth to death as the man was stoned that gathered stickes Numb 15. But if the profaner of the Sabbath escape the punishment of man the judgement of God shall overtake him Tostat. qu. 12. 6. But beside these kinds of death which shall bee inflicted here in that it is said He shall die the death the other phrase In being cut off from among his people sheweth that beside there remaineth for them everlasting punishment in the next world as the Lord threatneth to the prophane fire unquenchable Ezech. 20.47 QUEST XVI Why the seventh day is called Sabbath Sabbaton Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah 1. Whereas the words in the originall are sabbath sabbaton some Hebrewes by the first understand the determined time of the Sabbath from evening to evening but because they know not certainly where the rest of the Sabbath should begin and where it should end they have added an houre more at the beginning and an houre at the end of the Sabbath and this they say is called sabbaton which is a diminutive word which is formed by putting to on as of ish a man is derived ishon a little man But it is a weake conceit to imagine that their additions which are brought in only by their tradition should be grounded upon Scripture 2. Oleaster therefore as the Hebrewes make both these words sabbath and sabbaton proper names for the seventh day of rest so hee translateth them thus requies requiri it shall be a rest of rest making them both appellative and common names because there was a greater rest required on the Sabbath than upon any other day whereupon in the Gospell Ioh. 19.31 the Sabbath is called a great or high day it was greater than the Passeover But Oleaster is deceived in this collection 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath 2. And though it be true that the Sabbath was a greater day of rest than the Passeover wherein they were allowed to do such works as were about that which they should eat Exod. 12.16 which were not lawfull upon the Sabbath Exod. 16.23 yet the rest of the Sabbath was not greater than of all other festivals for the tenth day of the seventh ãâ¦ã where the same word is used 3. Therefore it is better interpreted It is the Sabbath of rest to make the first a proper name and peculiar to the seventh day and the other common So reade Vatad Iun. Pagâin agreeing with the Lat. Chald. Septuag who thus interprete ãâã ãâã ãâã ãâã ãâã the Sabbath a rest holy unto the Lord. 4. Now in that there is so often mention made of rest there is more intended than the outward rest of the bodie only as though it were sufficient to spend all the day in lying downe playing sleeping ãâ¦ã die âacra opera perficienda sunt but upon that holy and sacred day sacred exercises also should be performed Lippoman QUEST XVII How the observation of the Sabbath is perpetuall Vers. 16. THat they may observe the Sabbath ãâ¦ã their generations for an everlasting covenant 1. The Jewes hereupon doe take occasion to raile upon Christ tanquam ãâã as a law breaker for abolishing the Sabbath and so they presse these words literally as though the Lord ordained that the Sabbath injoyned them should be perpetuall But beside that the word gholam or ãâã doth not alwaies signifie that which is indeed perpetuall and eternall but sometime onely a long time Calvine or ãâ¦ã a time not limited or determined the words which are annexed Throughout your generations shew that the perpetuitie of this Sabbath is restrained to their posteritie and that as long as their policie and Common-wealth continued Osiander 2. Some doe understand it to bee eternall in this sense quia erat âterna rei signum because it was signe of a thing eternall August qu. 139. that is of our everlasting rest in Christ aternum manet ipso effectu it remaineth eternall in effect Calvine that is in ceasing from the works of sin 3. Some thinke that it is called perpetuall with relation unto the time of ceremonies quamdiu vellet Deus observari statum ãâã imperfectum Iudaicum c. as long as God would have that imperfect state of the Jewes to be observed Tostat. 4. But as I refuse not these two last interpretations so I thinke that there is more signified that God would have perpetually observed a day of rest set apart for his service though not that precise day prescribed to the Jewes as long as the world endureth so that it is not only spiritualiter sed moraliter aternum spiritually but morally eternall Pelarg. and not onely appointed for a politike order to avoid confusion that the people should have some certaine day to meet together in to heare the Word and receive the Sacraments Gallas For if the keeping of the Lords day were only grounded upon policie then any other day might as well be set apart as this which is now observed But I say further with Pelargus Nobis servâvissime demandatam religionis exercenda curam That the care of the practice of religion upon the Lords day is straitly commanded us atque ad cam noâ perpetuo âlligari and that we are for ever tied unto it by the institution and practice of the Apostles Act. 20.7 1 Cor. 16.2 who as Gallasius well concludeth did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath Spiritu Dei quo ipsi regebantur by the Spirit of God whereby they were guided And here Thomas giveth a good note why the Sabbath onely is here mentioned the other festivals of the Jewes being omitted wherein there was a commemoration of some particular benefits as in the pasch of their deliverance out of Egypt on the Sabbath pracipuum beneficium creationis the principall benefit of the creation was remembred which is generall to all people and not peculiar only to the Jewes beside therein was prefigured Quies mentis in Deâ in prasenti per gratiam in futuro per gloriam The rest of the mind in God in the present by grace and in time to come by glorie Thomas Therefore seeing the seventh day of rest is a commemoration of the creation of the world and includeth a memoriall of Christs resurrection upon that day and is a symbole of our everlasting rest in heaven it ought to be perpetually observed QUEST XVIII Whether the world were made successively in time or in an instant Vers. 17. FOr in six daies the Lord made heaven and earth 1. Oleaster well concludeth from hence that God made the world and the things therein not all at once but successively
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as ãâã parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created ãâ¦ã Psal. 33.9 he spake and ãâ¦ã 2. That was not the winde which moved upon the ãâ¦ã as in the same Psalme vers â the Spirit is called the breath of Gods mouth By ãâ¦ã Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ Creator est nemiâem ergo ab isto Sabbatisââ excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâm whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
sacrificing and dancing before it some goe about to excuse 1. There are which doe thus qualifie the first petition of the people Make us gods that because the word Elohim gods is applied to Magistrates and great men as well as unto gods they say their meaning was to desire onely some guide and governour to bee given them in Moses place But this cannot be so for these reasons 1. Aaron could not make them a man to be a governour or guide but by generation which could not have beene done but in continuance of time 2. And if that had been their request to what purpose should Aaron have demanded their earings 3. And the golden calfe being made and set up why did they worship and dance before it if it were not their meaning to have such an one made Tostat. qu. 10. 2. Quidam ajunt hostiam non esse mactatam in honorem vituli c. Some thinke that the sacrifice was not slaine for the honour of the golden Calfe but to be an expiation of their sinne Ex Procâp But the contrary appeareth vers 8. the Lord himselfe saith they offered unto it and if they had sorrowed for their sinne they would not have leaped and danced as they did 3. Some Hebrewes say further that Aaron and the Israelites intended not to worship the Calfe but did keep that solemnity unto Iehovah as Aaron caused to be proclaimed God was offended with them because they offered sacrifices being not commanded to doe it c. Contra. 1. Though they had not worshipped the golden Calfe yet it was a great impiety in them to cause it to be made with any such intent to be a scandall and offence 2. They sinned concerning the Calfe in singing praises unto it and in sacrificing unto it saying These are thy gods c. And the Lord himselfe saith They offered unto it vers 8. 3. And Moses himselfe calleth the calfe their sinne and stamped it to powder Deut. 9.21 and made them drinke thereof all which sheweth that they sinned concerning the Calfe Tostatus qu. 14. QUEST XXIV Of the lawfulnesse of play and recreation and how it must be moderated Vers. 6. THey rose up to play By occasion of this word here it shall not be amisse to insert somewhat concerning play recreation and delight how farre it may be lawfull 1. Like as the body being wearied with labour had need of some rest so the minde being with much study and contemplation dulled requireth some refreshing quies animâ est delectatio the rest of the minde is recreation and delight as it is reported of Iohn the Evangelist as Thom. Aquin. writeth that certaine were offended seeing him playing with some of his disciples then he bad one of them draw a bow and shoot an arrow and after that another asking him if he could doe so continually they answered No for then the bow would breake So saith he would the minde of man be broken Si nunquam ab intentione sua relaxaretur If it should never have intermission from serious studie 2. But here three things specially must bee observed concerning the moderation of delights and recreation 1. This delight must not be in operationibus vel verbis turpibus in unseemlie and uncleane words or actions for that were obscene scurrilitie 2. We must have a care that the minde be not wholly given over to sport and delight as Ambrose saith Caveamus ne dum animum relaxare volumus solvamus omnem harmoniam tanquam concentum honorum operum Let us take heed lest while we would recreate the minde wee doe not dissolve the harmonie and concent of profitable works 3. It must be carefully seene unto that our recreation congruat tempori personae loco doe agree unto the time person and place 3. Whereas then Chrysostom saith Non dat Deus ludere sed diabolus God is not the giver and author of play but the devill and thereupon he alleageth this text They sate downe to eat and drinke and rose up to play He must be understood to speake of those qui inordinatè ludis utuntur which use playes inordinately which abuse and excesse consisteth in two things 1. Ex ipsa specie actionum c. In the very kinde of actions wherein the delight consisteth if they be illiberall obscene and uncomely 2. Secundùm defectum debitarum circumstantiarum If there be a defect in the due circumstances of time person or place Sic Thomas QUEST XXV Why the Lord biddeth Moses get him downe Vers. 7. THen the Lord said to Moses Go get thee downe 1. Cajetan thinketh that Moses having received the tables of the law and the Lord having left talking with him that Moses was now going downe But it is not like that Moses would have departed before the Lord spake unto him to bid him goe The Lord had ended all his former communication Sed nondum dicitur discessisse à colloquio Dei but hee was not yet departed from the presence and speech of God Simler 2. Rab. Salomon thinketh that this is to be understood of the great dishonour which Moses sustained by the disobedience of the people as if the Lord should have said Descende de honore Descend from thine honour But it is evident in that Moses presently upon these words came downe from the mount that the Lord spake of his locall descending 3. Tostatus giveth this reason why he is bid to descend because it was not necessarie that Moses now should stay any longer to receive lawes and precepts for the people for they should be given in vaine to such a disobedient people But the Lord even at this instant had given Moses the tables of the law therefore that was not the reason 4. But he is willed to goe downe quickly Vt effraenem populi licentiam cohiberet That he might stay the unbridled licentiousnesse of the people and to chastise them for their disobedience Gallas He sendeth him downe Ad puniendum corum peccatum c. to punish their sinne Lyran. Ferus QUEST XXVI Why the Lord saith to Moses Thy people Vers. 7. FOr thy people which thou hast brought c. 1. Some doe expound it thus Tuus cognitione carnis vel affectu sollicitudinis Thy people in respect of the kindred of the flesh or loving care Interlinear But more is thereby signified 2. Some thinke by this which is added thy people Mosem quodammodo vocari in partem criminis c. That Moses here after a sort is brought into the crime to trie his patience Calvin He saith thy people ad cumulum criminis ut etiam ipsum Mosem peccasse significetur To accumulate the crime thereby to signifie that Moses in a manner had sinned in them Cajetan But Moses could no way be touched with their sinne being not at all accessarie unto it 3. The most doe make this collection that God who while they were obedient vouchsafed to call them his people now doth renounce them calling them not my people
inter se committitur the word of God seemeth to fight with it selfe But as Abraham in the like temptation when Gods former promise and his present commandement seemed to bee contrarie yet shewed his obedience not doubting of the truth of Gods promise So Moses relieth upon the same ground and foundation of Gods promise though the Lord seemed for the present to be otherwise minded Simler 2. He prayeth therefore first directus spiritu being guided by Gods Spirit so to doe Gallas and God moved Moses to pray two wayes primò interius incitando first by stirring him inwardly to pray then movebatur exterius verbis Dei outwardly he was moved by Gods words though not directly Tostatus for the Lord in saying Let me alone as he did not directly bid him pray so secretly thereby he did insinate that by prayer his judgement might be staied Iunius 3. Moses prayeth with a vehement interrogation Why doth thy wrath wax hot which is not an expostulating with Gods justice but rather admonentis de benignitate of one admonishing God of his clemencie and gracious promise Borrhaius Neither doth Moses thus speake why c. as though God had no cause to bee angrie for it was well knowne to Moses that God had but too just cause at this time against his people but though God had just cause his meaning is Non debere irasci quia redundaret in ipsius dedecus That he ought not now to be angrie because it would redound to Gods dishonour Tostat. 4. Further it is said that Moses intreated the face of God as the Hebrew phrase is whereby is signified the earnestnesse of Moses in his prayer Et magnamentis elevatio usque ad faciem Dei And the great elevation of his minde even unto Gods face and presence And in that it is said Elohai to his God whom he calleth also Iehovah Magna describitur fiducia orantis Hereby is shewed the great confidence of Moses in his prayer Cajetan 5. And whereas Moses regardeth not the personall promise made to him that the Lord would make a great nation of him therein he sheweth his great charitie and love to his people as Chrysostom well noteth Ne id audire sustinuit He endured not to heare any such thing Sed potius una cum his qui sibi crediti erant perire quà m sine illis salvus esse ad majorem dignitatem assumi praetulit But rather chose to perish together with those which were committed to his trust than without them to bee advanced to greater honour QUEST XXXIII How the Lord is said to be angrie WHy doth thy wrath wax hot God is not subject to wrath and anger and other humane passions as man is But he is said to be angrie when he taketh revenge of sinners 1. Vltio divina furor vel ira dicitur The divine revenge is called rage or anger Hierom. And this is spoken to our understanding and after the manner of men Quia homines non puniunt nisi irati Because men use not to punish but when they are angrie therefore God is said to be angrie when he punisheth because he so seemeth to be unto us Tostat. qu. 16. 2. Another reason why God is said to be angrie is in respect of us Quod nos qui delinquimus nisi irascentem audicrimus Dominum non timeamus Because we when we sinne unlesse wee heare that God is angrie will not feare and stand in awe of him 3. Againe God is said to be angrie for the more ample commendation and setting forth of his mercie Facillimus enim ad deponendam iram For he is most readie to lay aside his anger not like unto earthly Princes that being angrie will admit no reconciliation Cyril This therefore doth more set forth the mercie and clemencie of God that being as it were inflamed with anger is so soone turned unto mercie as in this place his anger is mitigated by the prayer of Moses QUEST XXXIV Of the reasons which Moses useth in his prayer AGainst thy people c. Moses useth divers forcible and effectuall reasons to perswade the Lord in this his earnest and zealous prayer 1. Non excusat peccatum c. He doth not excuse their sinne but acknowledgeth and confesseth it Ferus 2. His second reason is à peculâo haereditate from the peculiar inheritance of God he calleth them thy people Pelarg. Occurrit sermoni Domini piè corrigit c. He doth as it were correct the Lords speech in a pious and dutifull manner the Lord had called them Moses people but Moses returneth that speech unto the Lord and calleth them his people Lippom. Not therein contradicting the Lord but relying upon his promise 3. From the memorie of Gods benefits which thou hast brought out of the land of Egypt all which should have beene in vaine if the Lord would now destroy his people Pelarg. Iun. 4. From the inconvenience that would ensue that while he thought to take revenge upon his enemies saviret in se he should in a manner rage against himselfe the hurt would redound unto God his name would thereby bee blasphemed Oleaster So praetendit gloriam Dei hee pretendeth the glory of God which was like to bee obscured and hindered by this meanes for the Egyptians would take occasion hereby to blaspheme and to accuse the Lord of malice against his people and of weaknesse and impotencie Iunius Pelarg. This argument is most forcible and therefore our blessed Saviour teacheth us to pray Hallowed be thy name Ferus 5. Lastly he putteth God in minde of his promises made to Abraham Izaak and Iacob which promise the Lord bound with an oath and two things the Lord promised the multiplying of their seed and the inheritance of Canaan And so Moses saith in effect if thou change in these things Nemo tibi amplius credet No man will give credit unto thee hereafter Ferus QUEST XXXV Why the Egyptians were more like thus to object than any other nation Vers. 12. WHerefore shall the Egyptians speake c. 1. Other nations likewise might so object as the Amalekites Moabites Edomites Canaanites which were all enemies unto Israel and were afraid of them as Moses saith in his song of thanksgiving chap. 15.15 Then the Dukes of Edom shall be amazed and trembling shall come upon the great men of Moab all the inhabitants of Canaan shall wax faint-hearted and therefore they would have rejoyced likewise in the destruction of Israel 2. But instance is specially given of the Egyptians in this place and yet Numb 14.14 both the Egyptians and other the inhabitants of Canaan are brought in thus speaking for these causes 1. Because they had endured more for oppressing the Israelites than any other nation even those ten grievous plagues sent upon Egypt 2. They had lost more than any other people in a manner halfe their substance when they gave unto the Israelites at their departure jewels of gold and silver 3.
last verse of this chapter Tostat. quaest 46. So also Iunius 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 paâres 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 sciliâet supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâc 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 pâccaââdo 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 cuâpa âacula 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
fashion of the Tabernacle all which had been to no effect if the Lord would not make it his habitation for to what purpose then should they make it 3. Calvine because a difference is here made betweene the sending of an Angell before them and Gods being among them thinketh that this is understood of a created Angell and not of that Angell of Gods presence before promised chap. 23. which was Iesus Christ himselfe But the same Angell is understood both here and there because the same office was to be performed in both places to bring the people into the land of Canaan And so the Interlinearie Gloss. understandeth Angelum quem se missurum spondet Dominus Deus Dominum Iesum Christum possumus intelligere The Angell which the Lord God promiseth to send we may understand to be our Lord Iesus Christ. 4. Rupertus giveth this sense I will send mine Angell before thee that thou maiest enter into the land of Canaan sed non ut intras in terram viventium but not to enter into the land of the living But here the text doth not insinuate the spirituall Canaan but the terrestriall only as it is described to be a land that floweth with milke and honie 5. The author of the Scholasticall historie here saith that whereas God was the keeper of Israel himselfe before they committed idolatrie he afterward appointed Michael the Arch-angell to be their keeper and guide who is called their Prince But the same Angell which the Lord promiseth now to send before them did go before them before Exod. 14.19 and 23.20 Behold I will send an Angell before thee which indeed was Michael the Arch-angell or principall or chiefe Angell who was no created Angell but even Christ himselfe for who else is the Prince of the Lords people 6. Wherefore whereas God saith he will send his Angell and not go himselfe the meaning is not seeing God is everie where that he would not be with them per potentiam by his power but not as before per miraculorum operationem by the operation of miracles Lyran. Tostat. Negat se amplius familiariter illis praesentem fore Hee denieth that hee will in that familiar manner be present as he was before Simler Gallas Aut inter eos visibiliter residere Or to be visiblie resident among them Iun. But afterward when upon Moses request God changed his purpose that he would go with them himselfe then hee was present in working miracles for them as before as in sending them flesh Numb 11. and causing water to come out of the rock Numb 20. Tostat. qu. 4. QUEST IIII. Why the Lord saith he will not goe with them himselfe lest he should consume them Vers. 3. LEst I consume thee in the way 1. Rupertus so understandeth this as though the Lord would have the people no more to take him for their God Non tibi expedit ut me Deum tuum nomines culturam meam profitearis It is not good for thee that thou doe henceforth name mee for thy God or professe my worship for it were better not to know God at all than knowing to provoke him c. But if the Lords meaning were utterly to renounce them as being not his people he would not have promised to send an Angell before them 2. Neither is it to be thought that the Angell should be Deo misericor dior more mercifull than God and readie to spare them for even the Lord had told them before concerning the Angell that he would not spare their misdeeds 3. But if God should be present as is said before in working miracles for them and multiplying his benefits tanto esset populi rebellio gravior the rebellion of the people and their unthankfulnesse should be so much the greater Lyran. And this is the reason why the Lord punished his owne people more for their idolatrie than he did the Gentiles because the Lord had done more for them than any other people Tostat. qu. 5. So Hugo de S. Victor Lest I should destroy thee Iratus aliquando tua stultitia si tecum essem assidue Being at the length angrie for thy foolishnesse if I should be continually with thee So also Iunius Ne si gravius in praesentiam ipsius peccaverint Israelitae c. Lest the more the Israelites did sinne against the Lord being present the more grivous punishment should be decreed against them QUEST V. What ornaments they were which the people laid aside Vers. 4. ANd no man put on his best rayment or his ornament 1. Hugo de S. Victor by their ornament heere understandeth the Tabernacle of Moses where the Lord talked with him which was an ornament and grace to the people which now was removed away from them and pitched without the campe So also Gloss. interlinear But the removing of Moses Tabernacle is afterward mentioned vers 7. it was then a divers thing from this and this ornament here spoken of was peculiar and severall to everie one which they laid aside so was not this Tabernacle 2. R. Salom. understandeth this ornament of certaine golden coronets which were miraculously put upon every ones head by the Angels at that time when the law was delivered whereby they were espoused unto God which now they put off as having broken their faith toward God to whom they were espoused But neither is it likely that everie one had such a golden coronet for whence should they have such abundance of gold Tostat. qu. 7. And if this ornament were miraculously given them it was no more in their power to put them off than it was at the first to assume them and if it had been any such ornament of their espousals they were then stripped of them when they had first transgressed when Moses saw that the people were naked chap. 33.25 Simler 3. R. Salom. beside this hath another exposition by their ornaments understanding their favour and dignitie with God which now they had lost But it was not in their power either to lay aside or to take up this kind of spirituall ornament The Lord could deprive them thereof whether they would or no. 4. The Chalde paraphrast by these ornaments understandeth arma bellica their weapons of warre their swords and their bowes and such like But it seemeth that both men and women laid aside these ornaments whereas the men only did weare armour 5. Some thinke that these were the ornaments which they did weare for the honor of the golden calfe Oleaster But it is not like that if they had worne any such that they did put them on still seeing the Levites had put to the sword divers of them for their idolatrie they would not have been so shamelesse as in despight of Moses to have carried in open view those markes of idolatrie 6. Therefore these were none other ornaments than their costly and precious apparell which they used to weare in the time of publike joy as the Septuagint translate them ãâã ãâã ãâã ãâã ãâã
hurtfull unto him for he could not have seene Gods glorie and live Calvin It was therefore commendable in Moses that hee desired in cognitione Dei magis magis aâgeri to increase more and more in the knowledge of God Marbach As Bernard speaketh of some Qui pro fidei magnitudine inveniuntur qui inducantur in omnem plenitudinem Which are found worthy for their great faith to be brought to a fulnesse of knowledge talis erat Moses qui andebat dicere c. such an one was Moses that was bold to say shew thy selfe unto mee Such was Philip that desired the Father to be shewed them and David that said Thy face will I seeke Magna fides magna meretur c. magnuââiritibus magnus accurrit sponsus A great faith is worthy of great things to great spirits the Spouse offereth himselfe in stately manner To this purpose Bernard Herein Moses desire then was to be commended but he goeth somewhat beyond his bounds Hereof Ambrose thus writeth excellently Norat sanctus vates Domini quod invisibilem Deum facie ad faciem videre non posset sed devotio sancta mensuram super greditur putavit Deo etiam hoc esse possibile ut corporeis oculis faceret id quod est incorporeum comprehendi non reprehensibilis hic error sed etiam grata cupiditas inexplebilis c. The holy Prophet of God knew well enough that he could not see the invisible God face to face but his holy devotion exceedeth measure and he thought this not to be impossible unto God to make that to be comprehended with corporall eyes which was incorporeall this errour is not much to be reprehended but his insatiable desire was gratefull and accepted c. Cyrill more fully toucheth this point comparing together Moses desire here and Philips Ioh. 14. that Christ should shew them the Father Studiosus quidem Philippus fuit sed non adeo acutus ut commode apte quae sit visio Dei posset intelligere Philip was studious and desirous but not sharp enough to understand what the vision of God is c. And in the same place hee sheweth that Philip failed in these two things first in his understanding for it was impossible for a man oculiâ corporis Dei substantiam aspicere with the eyes of his body to see the substance of God and in his discretion Non valde prudenter cum imago character patris verus adesset Neither did he aske this wisely seeing the true image and character of God Christ Jesus was present seeing then that the vision and knowledge of the Son sufficed to understand the nature of the father supervacaneus iste Philippi sermo videtur this speech of Philip seemed to be superfluous Non tamen lande sua privandus Philippus yet Philip is not to be deprived of his due praise c. And in these two things Cyrillus setteth forth his commendation first in respect of that which he desired Visionem Patris caeteris omnibus rebus anteposuit He preferred the vision of the Father before all other things Secondly in regard of the end that whereas the Jewes boasted of Moses that God spake with him in the mount and shewed him his glorie hee thought that the Jewes mouths might be stopped Si Christus quoque credentibus in cum Patrem ostenderet c. If Christ also would shew the Father to those which beleeved in him c. In like manner Moses here is to be commended in these two things first ut plurimum spiritualia petit Moses desireth all spirituall things he desired nothing more than to see Gods glorie which is all one with that petition Hallowed bee thy name Ferus And Moses propounded unto him a good end that hee might see Gods glorie ut de eo populo tuo concionari queam that I may preach thereof to thy people Osiander So also in two other things Moses faileth because hac carne circundatus being compassed about with this flesh hee desired to see the greatnesse of Gods glorie and that hee desired to see the brightnesse of Gods glorie qui ministerium non lucis sed umbrae teneret who had the ministerie not of the light it selfe but of the shadow Borrh. QUEST XXXVII What the Lord meaneth by All my good Vers. 19. I Will make all my good goe before thee 1. Some by all my good understand all Gods creatures which he saw in the creating of them to be good and those hee caused to come before Moses that in them hee might behold the glorie of God ex Simlero But Moses which had writ the storie of the creation therein had seene and considered Gods power before and this is a common and ordinarie knowledge of God by his creatures but here Moses craveth an extraordinarie demonstration of his glorie 2. Tostatus by all the Lords good understandeth the divers kindes of good things bonum spirituale both the spirituall good which was the divine essence of God bonum corporale a corporall good which was a most glorious lightsome body both which the Lord shewed unto Moses quest 18. But although it bee true that Moses both inwardly in his minde and outwardly with the eyes of his body did see Gods glorie yet the Divine Essence hee saw not for no man can see God and live as the Lord himselfe saith 3. Ferus giveth this sense thou needest not looke so high as unto my essence inspice opera mea inspice bonâ quae tibi feci faciam looke unto my workes looke unto those good things which I have done for thee and meane yet to doe c. But this sight and experience Moses had of the Lord before he desireth to see him now in an extraordinarie manner and measure 4. Lippoman followeth the same sense Omne bonum meum quote donabo istum populum oculis tuiâ videbis All my good which I will bestow upon thee and this people thou shalt see with thine eyes But the demonstration here made of Gods glorie was presently done it cannot therefore bee referred to the benefits which the Lord intended afterward to bestow 5. Some doe understand it of the life to come Requiem aternam dabo tibi in qua est omne bonum in visione Dei c. I will give thee everlasting rest wherein there is all good in the sight of God Gloss. interlin Hugo de S. Victor So also Thomas Aquinas sheweth at large how in illa foelicitate quae provenit ex divina visione c. in that felicitie and happinesse which commeth of the vision of God all humane desire shall bee satisfied and so God will shew them all his good 1. Est quoddam hamanum desiderium intellectuale There is a certaine intellectuall desire of man in the knowledge of the truth which shall then be satisfied 2. Est quoddam desiderium rationale A certaine desire grounded on reason as in attaining unto morall vertues this shall also then
c. yet in the originall they are distinguished for the first word is chaâân which signifieth to give to bestow to shew grace the other is racham that betokeneth to be inwardly moved with pitie and compassion Oleaster The first then signifieth that favour which is seene in bestowing of gifts the other in remitting of sinnes and delivering from evill QUEST XLII Of the divers kindes of mercie which the Lord sheweth I Will shew mercie There is mercie of divers sorts 1. First there is a generall mercie which the Lord extendeth toward all both good and bad as in granting the Sunne and raine indifferently to all 2. There is a peculiar mercie toward his owne children which also is shewed in divers manner 1. As in the remission of great sinnes as David prayeth as Psal. 51.1 Have mercie upon mee according to thy loving kindnesse c. 2. There is mercie also seene in forgiving sinnes of ignorance as S. Paul saith I was received to mercie because I did it ignorantly 1 Tim. 1.13 3. There is a mercie which they taste of that are in Gods favour and doe love him which is seene not only in the remission of sinnes but in the heaping of blessings upon them as the Lord sheweth mercie unto thousands upon them that love him 4. And mercie is also exercised toward them which being unable to performe any thing of themselves are thereunto assisted and aided by grace as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 This mercie here mentioned is of that kinde which is peculiar to Gods chosen Procopius QUEST XLIII Of the divers kindes of visions and sights of God Vers. 20. THou canst not see my fate That wee may arise by degrees to come to the handling of Moses Sinai sight first is to be premised the consideration of the divers wayes and kindes of the vision or sight of God We are said to see either with the eyes of our bodies or with the eyes of our minde and each of these hath a threefold distinction or difference for there is of each an ordinarie or extraordinarie sight in this life but the same imperfect and in the next a perfect sight so there are six kindes of visions in all three of the body and three of the minde First concerning the ordinarie sight of the body 1. It is that whereby wee see and behold sensible things which are object to the eye which discerneth nothing but that which is of a finite and circumscriptible nature 2. The extraordinarie when God in vision sheweth him in some externall forme and shape which is of two sorts either in corporali speciâ in some corporall shew Quod voluntas elegit non quod natura formavit Which it pleased God to chuse not of natures forming Augustine The other is in humani corporis veritate in the assumption of a true humane body so Christ was seene in humane flesh 3. Then in the next world when our bodies shall be glorified wee shall see more perfectly as Iob saith I shall see God in my flesh Secondly the sight of the soule also is divers 1. There is an ordinarie sight which is of two sorts either common which is the sight and knowledge of God that commeth by the creatures Rom. 1.20 or peculiar to the children of God which is the sight of him by faith whereby the heart is purified Acts 25.9 and the eyes of the minde cleared 2. There is an extraordinarie sight and illumination by the minde as when God did manifest himselfe unto the Prophets by inward visions and revelations As when Peter fell into a trance and saw that foure cornerd sheet Acts 10. 3. And in the next life our inward sight of God shall be perfected as Saint Paul saith Now wee see thorow a glasse darkly but then face to face now wee know in part but then shall wee know even as wee are knowne Now in order it shall be discussed by which of these kindes of vision God may be seene and apprehended of man QUEST XLIV Whether God may be seene with the eyes of the body in this life FIrst it is not possible to see God in this life with the eyes of the body 1. For it must needs follow that God should be of a corporall and materiall substance if he might be seene with carnall eyes for nothing by the eyes of flesh can bee discerned but that which is visible finite and circumscriptible but the Lord is infinite Anthropomorphites and Audiââ Heretikes did hold indeed that God himselfe had an humane and visible shape and that man according to his body is the image of God which heresie is contrarie to the Scripture which saith that God is a Spirit therefore of no bodily shape 2. And God being of a spirituall nature cannot be seene by the eyes of the body for that which is of a spirituall nature non cadit sub sensus corporis doth not come under the sense of the body Simler 3. It is said that God is love which sheweth his substance noâ a qualitie as our love is then as faith hope and love in us cannot be seene much lesse can God 4. The image of God in man which is the inward renovation of the minde cannot bee seene much lesse God himselfe whose image we beare 5. The minde also of man is invisible mulâo magis simplicissima illa infinita mens much more that most pure and infinite minde Simler 6. Chrysostome giveth this reason Deus simplex omni concoctione abjunctuâ nulla forma aut figura effigiatus God is of a simple nature without any composition he hath no forme or figure c. But nothing is perceived of the sense but that which is of a mixt and compound nature that hath forme and fashion 7. Gregorio Nyssene Est interminabilis divina natura interminabile comprehendi non potest The divine nature is infinite and not to be confined or limited and that which is not to be limited cannot be comprehended c. And that God cannot be confined or determined he thus sheweth Quod continet majus est contento That which containeth is greater than that which is contained and it is also heterogeneâ natura of another nature as the fish is confined in the water and the bird in the aire But nothing is greater than God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill So it would follow Deum vinci à malo that God should bee overcome of evill 8. Cyrill useth this argument God is said to have beene seene of divers of the Saints but none of them did thinke that they saw the verie nature of God Aliter alius vidit aliter Esaias aliter Ezechiel c. Therefore everie one saw God after a divers sort otherwise Esaias after another manner Ezechiel saw him c. If they had seene the verie
all his courses shew the contrarie that hee sought still the good 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 ãâã Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecutâ 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 majoriâ 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 laetâ 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
as a reason of his presence which the Lord had alleaged before as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now âenue 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 Diâna at Ephesus Mausâlus 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
as may appeare by the divers time for this numbring of the people was in the first yeare of their departure out of Egypt because the Tabernacle was set up the first day of the first moneth in the second yeare chap. 40.17 and the people were numbred before that to contribute to the Tabernacle But that other account of the people was on the first day of the second moneth in the second yeare of their comming out of Egypt Numb 1.1 Tostatus qu. 6. QUEST X. How many pound weight a talent had and how many sicles went to a pound Vers. 25. THe silver was an hundred talents Which made six hundred thousand halfe sicles answerable to the six hundred thousand that were numbred for everie one halfe a sicle that is three hundred thousand sicles so that it is evident out of this place that a talent contained three thousand sicles an hundred talents making three hundred thousand sicles 1. Iosephus valueth the talent of the Sanctuarie at an hundred pound which they call minae by which account there must be allowed thirtie sicles unto a pound which maketh fifteene ounces for there must not be above three thousand sicles in a talent 2. Oleaster maketh the talent of the Sanctuarie an hundred and twentie pound double to the common talent so also Iunius and most Hebrewes and hee alloweth an hundred and twentie sicles to a pound but by this reckoning we shall have above twelve thousand sicles in a talent which must not be admitted 2. Iunius putteth an hundred and twentie pound to the talent of the Sanctuarie Annot. Exod. 25. and to everie pound he alloweth an hundred sicles Annot. Ezech. 45.12 but then there will be about twelve thousand sicles in a talent whereas here there are reckoned but three thousand 4. The most allow sixtie sicles to a pound grounding their opinion upon that place Ezech. 45.12 where it is usually translated the shekel shall be twentie gerahs and twenty shekels and five and twentie shekels and fifteen shekels shall be your maneh or pound Ribera Montanus Genevensis following David Kimhi But there cannot goe so many shekels to a great talent which is held to containe an hundred and twentie pound for then we shall have above six thousand sicles in a talent and beside sixtie shekels make thirtie ounces which both in the account of the Hebrewes and Greeks exceedeth the weight of a pound That place in Ezechiel proveth no such thing for to what end should such divers sums be named of 20.25.15 shekels to make up the weight of the maneh or pound the meaning is that all those severall peeces of coyne some of twentie some of twentie five some fifteene shekels and the pound it selfe should be valued according to the shekel containing twentie gerahs Iun. 5. Montanus valueth the talent at a thousand eight hundred sicles which make nine hundred ounces But it is evident out of the text here as is before shewed that everie talent had three thousand sicles which make a thousand five hundred ounces 6. Vatablus setteth the usuall and common pound at sixtie sicles Annot. Ezech. 45.12 but the pound of the Sanctuarie hee taketh to have contained more Montanus thinketh otherwise that the usuall pound weighed but twentie five sicles and that the great pound contained sixtie sicles But to put sixtie sicles which make thirtie ounces to a pound cannot be shewed as I thinke to have beene used in any countrey 7. Lyranus finding so much uncertaintie in the just valuation of the talent leaveth it as a thing doubtfull to be determined because the waights of gold and silver doe much varie in continuance of time 8. Simlerus will have the talent either to containe sixtie pound and everie pound fiftie sicles or the talent to be valued at fiftie and everie pound at sixtie ounces and so the talent shall containe in all three thousand sicles but as it is alleaged before I cannot finde amongst the divers weights which have been and are used in divers places that any pound was set at thirtie ounces there is the mina Alexandrina the pound of Alexandria which weighed twentie ounces mina Ptolemaica the pound of Ptolemais which had eighteene ounces mina Medica the Physitians or Apothecaries pound at sixteene ounces and the usuall Attike pound which contained an hundred drachmaes whereof eight goe to an ounce which make twelve ounces and an halfe but none of these reach unto thirtie ounces 9. Wherefore before the rest I preferre the opinion of R. Salom. who alloweth unto the talent of the Sanctuarie an hundred and twentie pound that is a full or large hundred for the word chicar which we translate a talent Hebraei dicunt centenarium the Hebrewes call an hundred weight Lyran. And unto everie pound he giveth 25. sicles and no more which make twelve ounces and an halfe the just Romane pound And so Montanus thinketh that the usuall pound contained an hundred drachma or zuziâ which was the fourth part of a sicle and the eighth part of an ounce So also the Chalde for the fourth part of an ounce read zuzim 1 Sam. 9.8 And thus in a just account reckoning 25. sicles to a pound and the talent at an hundred and twentie pound there will be found in everie talent three thousand sicles The greatest objection against this account is this because where it is said 1 King 10.17 That three pound of gold went to a shield in another place 2 Chron. 9.16 three hundred shekels of gold are said to goe unto a shield by comparing of which places Iunius doth confidently inferre that a pound called in Hebrew maneh did containe an hundred shekels To this objection three answers may be made 1. Vatablus seemeth to thinke that there were divers kindes of weights the lesse at sixtie ounces and the greater which contained more but beside that it is not like that divers weights and measures were allowed among the Israelites which the Wiseman condemneth saying That divers weights and measures were an abomination to the Lord Prov. 20.10 There is no reason why these shields being made for civill and prophane uses and were laid up not in the Temple but in Salomons house in Lebanon should be accounted to bee made after the great weight of the Sanctuarie 2. Vatablus hath another answer beside that the three hundred peeces of gold were in value not in weight three pound of gold so that in one place the weight is spoken of in the other the valuation the like difference is to be seene in our silver coyne for a pound in value and estimation is twentie shillings but in weight there goeth thrice so much to a pound 3. It may further also be answered that whereas the word shekel is not in the originall but is inserted by way of interpretation as well some other peece may be understood as the drachma the dram called in Hebrew drachemonim Nehem. 7.72 not much unlike in sound to the Greeke and Latine word the
of the name Eheie and whether Plato and other Philosophers received any 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 Necrâmancie 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 haâle 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 by patience and long-suffering 19. qu. Wherefore the Lord useth patience and long-suffering toward the wicked 20. qu. How God is said to harden by the subtraction of his grace 21. qu. How God is said occasionaliter by ministring occasion which the wicked abuse to harden the heart 22. qu. God is said to harden the heart as the event is taken for the cause 23. qu. How diversly in Scripture the termes of blinding and hardning are taken 24. qu. How divers waies the Lord forsaketh those which are hardened 25. qu. God hardeneth otherwise than by foreseeing 26. qu. Whether God may be said to doe those things which he disposeth of to a good end 27. qu. God otherwise hardeneth than as a generall mover of the heart 28. qu. How God is said indeed to harden the heart Questions upon the twelfth Chapter 1. QUest When the Lord spake to Moses 2. qu. Whether it were a new institution for the beginning of the yeare or the renuing of the old 3. qu. How that moneth is said to be the beginning of moneths 4. qu. Of the name of the first moneth 5. qu. VVhen the first moneth of the Hebrewes tooke beginning 6. qu. VVhy the lambe was commanded to bee prepared foure dayes before 7. qu. VVhether a lambe were killed in every house and how many went to the eating of a lambe 8. qu. VVhether beside the Paschal lambe there were any other solemne sacrifice 9. qu. Of the divers acceptions and takings of the word evening 10. qu. Of the time when the Passeover should bee killed betweene the two evenings 11. qu. VVhether the Passeover were killed in the first evening when the fourteenth day began or in the latter 12. qu. VVhether it were not indifferent to use a lambe or goat for the passeover 13. qu. Why it is added that it should be a male 14. qu. Of the generall signification of the rites of the Passeover 15. qu. The particular application of the rites and ceremonies of the Paschal lambe 1. Of the eating of the flesh 2. It must not be eaten raw 3. Of the unleavened bread 4. Of the sowre and bitter herbs 5 Of the rosting of the lambe whole together 6. Of the not reserving of any thing till the morning 7. Of the girding of their loynes 8. Whether the Hebrewes stood in the first Passeover 9. Whether Christ stood or sate at the eating of the Passeover 16. qu. Whence the word Pasch is derived 17. qu. Wherefore it was called the Pasch or Passeover 18. qu. The divers significations of the word Pasch. 19. qu. What things are generally commanded concerning the keeping of the daies of unleavened bread 20. qu. Why they were injoyned to eat unleavened bread 21. qu. Why seven dayes are limited for the keeping of the feast of unleavened bread 22. qu. Whether the fourteenth or fifteenth day were the first of the seven 23. qu. In what sense the first day of the seven was called holy 24. qu. Of the second solemne day of the Pasch. 25. qu. Whether the seventh day were more solemne than the first 26. qu. Why the seventh day is called a day of restraint 27. qu. Why he that did not eat unleavened bread was to be cut off 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised 30. qu. Why none of the flesh was to be carried out of the house 31. qu. Why a bone of the Paschal lambe should not be broken 32. qu. What rites of the Passeover might be dispensed withall and what not 33. qu. What ceremonies the Iewes doe hold themselves tied unto at this day 34. qu. Whether the sprinkle were of hyssop or of rosemary or some other thing 35. qu. Whence they tooke the bloud which they laid upon the doore-posts 36. qu. Why they are forbidden to goe forth of their doores 37. qu. How the ordinance of the Passeover is said to be for ever 38. qu. Of the divers applications of the sense of the Scripture 39. qu. Of the particular mysticall applications of the Paschal lambe and the rites thereof 1. Of the day and moneth 2. Of the setting apart of the lambe vpon the tenth day 3. How Christ is compared to a lambe 4. Of the bloud of the lambe how it resembled Christs bloud 5. Of the signification of leaven and sowre herbs 6. Of the eating with the loynes girt and shooes on the feet and the staffe in the hand 40. qu. How Pharaoh is said here to have called unto Moses 41. qu. Whether the Hebrewes asked to borrow of the Egyptians their jewels 42. qu. Whether the Hebrewes did any wrong in spoyling the Egyptians of their jewels 43. qu. Whether the Egyptians asked the jewels before the last plague or after 44. qu. What kinde of favour it was which the Lord gave the Israelites in the sight of the Egyptians 45. qu. Why the Lord inricheth his people with the Egyptians substance 46. qu. Of which of the Egyptians they asked and who of the Israelitââ and what 47. qu. Of the mysticall application of the Israelites spoyling of the Egyptians 48. qu. Of the number of the Israelites that went up out of Egypt 49. qu. Of Rahmeses from whence the Israelites went 50. qu. Of Succoth where the Israelites pitched their tents going out of Egypt 51. qu. VVhat this mingled companie was that went with the Israelites out of Egypt 52. qu. What moved these divers sorts of people to goe out of Egypt with Israel 53. qu. Whether the Israelites went out of Egypt in the evening in the night or in the morning 54. qu. Whether the Israelites dwelt in Egypt more than foure hundred yeares 55. qu. That the Israelites dwelt not foure hundred yeares onely in Egypt 56. qu. That the Israelites dwelt onely two hundred yeares in Egypt 57. qu. That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of two hundred yeares 58. qu. That Moses understandeth all the time of the sojourning of Israel and the Fathers in Egypt and in Canaan 59. qu. Why their dwelling in Egypt is onely named the rest being also understood 60. qu. When the foure hundred yeare must take beginning 61. qu. When the terme of 430. yeares endeth 62. qu. How the terme of foure hundred yeares prefixed to Abraham and Moses summe of 430. yeares doe agree together 63. qu. When the foure hundred yeares prefixed to Abraham must take their beginning 64. qu. The time of the Hebrewes departure out of Egypt compared with the Chronologie of the Heathen Questions upon the thirteenth Chapter 1. QUest How the first borne were accounted that were consecrated unto God 2. qu. In what sense the first borne are said to bee the Lords 3. qu. Why the law of the Passeover is repeated 4. qu. Whether Abib were the proper name of a moneth 5. qu. Why the Israelites are charged to
signification of this tree 43. qu. What lawes and ordinances the Lord 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 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.
of coveting 5. qu. Whether sinne properly consist in the internall or externall act 6. qu. The law of Moses did not onely restraine the hand but the minde 7. qu. Whether any morall and naturall duties were to be restrained by positive law 8. qu. Of the perfection and sufficiencie of the Morall law 9. qu. Of the abrogation of the law Questions upon the rest of this twentieth Chapter 1. QUest In what sense the people are said to have seene the voices which are properly heard and not seene 2. qu. What is meant here by voices whether the thunder or other voices 3. qu. VVhether there were a sound of the trumpet beside the voices 4. qu. Of the feare of the people and their going backe 5. qu. VVhy they desire that Moses would speake unto them 6. qu. VVhy the people are afraid they shall die 7. qu. How the Lord is said to come unto them and why 8. qu. How the Lord is said to tempt and prove his people 9. qu. VVhy the people stood afarre off and where 10. qu. How Moses is said to draw neere to the darknesse 11. qu. VVhy the Lord saith he spake unto them from heaven 12. qu. Why this precept is repeated of not making any graven image 13. qu. Of the meaning of these words Yee shall not make with me 14. qu. VVhy mention is made onely of images of silver and gold 15. qu. VVhy the Lord commanded an Altar of earth to be made 16. qu. VVhy the Altar was not to be made of hewen stone 17. qu. VVhy the lifting up of the toole is said to pollute the Altar 18. qu. How Jeremie is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices 19. qu. Of the difference betweene burnt offerings and peace offerings 20. qu. Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle 21. qu. Whether it was lawfull to sacrifice before the Arke at the Tabernacle while they were asunder 22. qu. How long the Arke was severed from the Tabernacle 23. qu. Of the removing of the Tabernacle 24. qu. Of the places where it was lawfull or unlawfull to sacrifice 25. qu. How God is said to come and goe and how he is said to be in the world 26. qu. Whether it were not lawfull to goe up by steps to the Altar 27. qu. Why they were forbidden to use steps up to the Altar 28. qu. Of the abominable Idoll of the Gentiles called Priapus and the filthie usages thereto belonging 29. qu. Why the secret parts are counted uncomely Questions upon the one and twentieth Chapter 1. QUest Of the necessitie of the Iudiciall lawes 2. qu. The difference of the Morall Iudiciall and Ceremoniall lawes 3. qu. How the Ceremonials are abolished 4. qu. How far the Iudicials are now to be retained 5. qu. Why these lawes are called Iudgements 6. qu. How Moses propounded these lawes by speaking or by writing 7. qu. Why the Israelites were called Hebrewes 8. qu. How the Hebrewes became servants 9. qu. The difference betweene Hebrew servants and strangers 10. qu. Of three kinds of libertie and how servitude is agreeable to the law of nature 11. qu. How these six yeares are to be accounted 12. qu. The reasons why they ought to set their servants free 13. qu. Why the space of six yeares is limited for their service 14. qu. How the servant is said to come in with his bodie 15. qu. What manner of wise the master was to give to his servant 16. qu. Whether such separation betweene the servant and his wife were lawfull 17. qu. Why the servant was brought before the Iudges and what doore he was set to 18. qu. Of the divers kinds of punishments used among the Israelites 19. qu. What is meant here by Ever 20. qu. When the servant was to goe out free in the seventh yeare when in the fiftieth yeare 21. qu. Certaine cases put when the yeare of Iubile came before the yeare of remission 22. qu. Whether it were lawfull among the Israelites for the parents to sell their children 23. qu. In what sense it is said She shall not goe out as other servants 24. qu. Whether it must be read betrothed or betrothed not 25. qu. How shee was to be redeemed 26. qu. Why it was not lawfull to sell their maids to strangers 27. qu. What the meaning is of these words He hath despised her 28. qu. What kinde of betrothing is here understood 29. qu. Whether it were lawfull to take another wife to the former 30. q. Of the true reading and meaning of the 10. vers 31. qu. What these three things are mentioned in the text 32. qu. Whether maid servants were set free in the seventh yeare and not sometime before sometime after 33. qu. The summarie sense of this law concerning maid servants 34. qu. Of the end scope and intent of this law 35. qu. What kinde of smiting is here meant 36. qu. Why the murtherer was to die the death 37. qu. In what sense the Lord is said to offer a man into ones hand 38. qu. What places of refuge were appointed 39. qu. Why the Lord appointed places for such to flie unto 40. qu. What is to be counted wilfull murder 41. qu. Of the difference betweene voluntarie and involuntarie murder and the divers kinds of each 42. qu. Why the wilfull murderer was to be taken from the Altar 43. qu. What manner of smiting of parents is forbidden 44. qu. Of the grievous sin of paricide 45. qu. The law of manstealing expounded 46. qu. The reason why manstealing was punished by death 47. qu. What kinde of cursing of parents is here understood 48. qu. What manner of strife the law meaneth 49. qu. What punishment the smiter had if he which were smitten died 50. qu. VVhat should become of the smiter if the other died after he walked upon his staffe 51. qu. Of the equity of this law in bearing of the charges 52. qu. VVho should beare the charges if a servant had done the hurt 53. qu. VVhat servants this law meaneth and what kinde of chastisement is forbidden 54. q. The meaning of this clause For he is his money 55. qu. VVhether this law meane the voluntarie or involuntarie hurt done to a woman with child 56. qu. VVhether the death of the infant be punished as well as of the mother 57. qu. VVhether this law extendeth it selfe to infants which miscarie being not yet perfectly formed 58. qu. VVhy the action is given unto the husband 59. qu. VVhether the law of retalion be literally to be understood 60. qu. VVhether the law of retalion were just and equall 61. qu. Of servants freedome for the losse of an eye or tooth 62. qu. VVhat manner of smiting and goaring of a beast is here understood 63. qu. VVhy the ox that goareth was commanded to be stoned to death 64. qu. VVhy the flesh of the ox was not to be eaten 65. qu. In what case
and why 58. qu. Wherefore the people were compelled to drinke the powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho
proclaimed the name Jehovah God or Moses 9. qu. VVhy the name Jehovah is doubled 10. qu. Of the twelve names and epithetes here given unto God 11. qu. VVhat the Lord visiteth for in the posteritie of the wicked 12. qu. How the children are punished for their fathers sinnes 13. qu. Why the posteritie of the wicked are punished for their fathers sinnes 14. qu. How Moses and Ezechiel may bee reconciled 15. qu. How a thousand generations are to bee counted 16. qu. The fathers merits are not extended to their children onely Christs merits are extended to infinite generations 17. qu. After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation 18. qu. Why Moses made haste 19. qu. Of Moses prayer the manner thereof and of Moses perswasions used in his prayer 20. qu. VVhat covenant the Lord renueth with Moses 21. qu. Of the divers kinds of marvels 22. qu. What marvels those are which the Lord saith he will doe 23. qu. Why the Gangashites are here omitted 24. qu. How it stood with Gods justice to destroy all the inhabitants of Canaan 25. qu. Why they were to make no compact with the Canaanites 26. qu. Why their images were to be broken downe 27. qu. To what use images being pulled downe may be converted 29 qu. To whom it belongeth to pull downe images 30. qu. How the Lord is said to be a jealous God 31. qu. Why they are commanded to cut downe the groves 32. qu. Why idolatrie is called fornication 33. qu. How farre it is lawfull and unlawfull to eat of things consecrated to Idols 34. qu. Why mariages with the idolatrous were forbidden and in what cases 35. qu. Why the images are called molten gods 36. qu. Why the principall feasts of the Israelites are here rehearsed 37. qu. VVhy some feasts and not all are here rehearsed 38. qu. Of the Passeover the right ends and use thereof 39. qu. Why the first borne males were onely due unto God 40. qu. Why mention is made onely of ashes of uncleane beasts 41. qu. Whether the Israelites were absolutely bound to keepe the rest of the Sabbath in earing time and in harvest 42. qu. VVhether now Christians are necessarily tied to keepe the Lords day in seed time and harvest 43. qu. Why the people were charged to goe up thrice in a yeare to the feasts 44. qu. Who were bound to goe up to the feasts 45. qu. Whether all the males were bound every yeare to goe up thrice to the Sanctuarie 46. qu. Whether Moses were twice or thrice fortie dayes in the mount 47. qu. Of the shining of Moses face 48. qu. Why it pleased God to give such great glorie to Moses countenance 49. qu. Why Moses face shined more now at his second being in the mount 50. qu. VVhy the people were afraid to come neere Moses 51. qu. Whether Moses covered his face before hee spake to the people or after 52. qu. What the vailing of Moses face signifieth 53. qu. How long the shining of Moses face continued 54. qu. Whether Moses face continually shined or onely at certaine times Questions upon the five and thirtieth Chapter 1. QUest VVhy the precept of keeping the Sabbath is so often inculcate 2. qu. VVhether it were simplie forbidden the Israelites to kindle a fire upon the Sabbath 3. qu. VVhy the Lord would have his Temple built sumptuously 4. qu. Whether one may offer himselfe to the calling of the Ministerie 5. qu. Of the liberall and franke offering of the people 6. qu. Why the women offered by themselves 7. qu. Why the workmen are named Questions upon the six and thirtieth Chapter 1. QUest Wherefore Moses maketh such a large rehearsall of those things before named 2. qu. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription 3. qu. Whether the middle barre were onely in the west end 4. qu. To what purpose the hooks upon the pillars served Questions upon the seven and thirtieth Chapter 1. QUest How the rings are said to have beene in the sides of the Arke 2. qu. Why it is said He made where the Lord said before to Moses Thou shalt make 3. qu. In what forme the branches of the candlesticke went up Questions upon the eight and thirtieth Chapter 1. QUest Whether there were more than one Laver made 2. qu. Of the forme and fashion of the Laver. 3. qu. How the brasen Laver is said to be made of the womens looking-glasses 4. qu. How the women are said to watch at the doore of the Tabernacle 5. qu. Of the meaning of these words The heighth in the breadth 6. qu. VVhat ministerie of the Levites is here understood 7. qu. Whether the gold or silver onely were given according to the number of the people 8. qu. When the people were first numbred 9. qu. Whether this numbring of the people and that Numb 1. were the same 10. qu. The summe of the gold and silver offered to the Tabernacle as it is valued with money now currant 11. qu. What things were made of silver 12. qu. Of the quantitie of brasse which was offered Questions upon the nine and thirtieth Chapter 1. QUest At what time the worke of the Tabernacle began and when it was finished 2. qu. Why they brought their worke to Moses 3. qu. How Moses is said to have blessed them Questions upon the fortieth Chapter 1. QUest When the Lord spake âo Moses to set up the Tabernacle 2. qu. Why so often rehearsall is ââde of the Tabernacle and the parts thereof 3. qu. Why all the parts of the Tabeââacle are not said alike to be sanctified 4. qu. Whether it be lawfull for one iâsue for a Bishopricke or other Ecclesiasticall prefââment 5. qu. When the Tabernacle began the set up 6. qu. What Testimonie was put into ãâã Arke 7. qu. Whether the tables of the law âre put into any other Arke beside the Arke of the âestament 8. qu. When the Priests were consecrated whether at the erecting of the Tabernacle or after 9. qu. Why the Priests were commanded to wash their hands and feet 10. qu. What cloud this was which covered the Tabernacle 11. qu. How the glorie of the Lord filled the Tabernacle 12. qu. Why it pleased God to make the cloud a signe of his presence 13. qu. Why Moses could not enter into the Tabernacle 14. qu. In what order the campe marched 15. qu. Why it is called the Lords cloud and of foure miraculous things in it Tâe end of the Table THE EXPLANATION AND RECONCILIATION of that point of theft handled pag 3. and pag. 5. of this Commentarie WHereas pag. 3. lin 32. Piscators opinions misliked which would not have simple theft punished by âath and yet pag. 5. lin 13. the same seemeth to be affirmed in âhe first place understand by simple theft such theft as concurrâh not with another sin as theât violence and such like in the other that is âlled
Of the Fâunes and Satyres Pereriâs deceived Hebrewes curious obseruations The latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâs contr ãâã quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities ãâã he ãâ¦ã one ãâã The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâve idleây The dutie of the wife The duâie of the husband Gods watchfull providence over man S.C. â S.H.c. T.P. â H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâns to be extenuate August lib. 14. de civitaâ dei c. 17. Strabo lib. 15. Diod. ãâã lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraââ c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ â Genes ad âit l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. ãâã c. 20. Thoâd quest 35. in Genes Origen ãâã p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ Divers reasons shewing that man feâl the day of his creation De Genes ad lit lib. 11.23 De peâcat merit râmiss lib. 2. cap. 21. R. Natâââ â Meâachââ Mâdâaâ ãâã The contrary objection answered Quâst 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâio sword Prosper lib. 2. de vit contempt c. 19. Bâllar de grat ãâ¦ã lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâi c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. ãâã 3. amiââ grat lib. 3. c. 4. Perer an ãâã 6. disputat de pe c. Eva. ãâã 1. Perer. in 3 Gââ v 15. Bellar. lib. 2. de verb. Dei c. 1â Bellar. de grat ãâ¦ã c. â8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ c. 11. Plato in protagora Arist. lib. 1. poliâiâor Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ speech to his wives Chrysost. hem ãâã Gen. Iosâph lib. 1. antiq Rupert lâb 3. ââ Gen. c. â ãâã 22. Moral ââ 12. Bellar. lib. 1. de grat priâ hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌforts of worldly men The hope of worldly men in this ãâã A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â ad vers hâres August lib. 15. de civ deâ c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â dist 30. c. Catherin âpâs de peââat origââ câ 6. Rom 3.12 Bellar. de ãâã pecat âib 5 c. 7. Pererius in hunc ãâã Sixt. Senens lib. 5. ãâ¦ã 6.1 quâs 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâb de ãâ¦ã ãâã in 1. ep ãâ¦ã Medin l. 6. in âect in dâum Iude. c. 24. August lib. â3 de câvâ Deâ c. 38. Oâg in Num. ãâã âlt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ beleeved in Christ. T.r. Chal. corâ T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ T. P.R S. cor T. r. S det H. ad H. coâ Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â 331 Devils are not corporall Plutarch lib.