of the children of Israel whether the Levites also are there comprehended 34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water
the rest of his sonnes being yet unborne Ramban 3. Neither is this an imprecation but a prediction of that which was to come Theodoret Calvin 4. Canaan is accursed not Cham not for that Canaan first saw his fathers wickednesse Theodoret or because of Gods favour towards Cham in preserving him in the Arke as some Jewes thinke nor yet lest that if Cham had beene named his whole posterity should have beene under this curse whereas Canaan only standeth under it Perer. for the whole lineage of Cham stood accursed But Chams sonne is noted not the father both to shew the greatnesse of his sinne whereby the punishment was derived also to his posterity Calvin And to declare that Canaan following his fathers ungodly steps who was partaker with him deriding Noah Mercer was also worthy of the same malediction Ambrose ibid. As also Canaan is singled out from the rest of Chams sons by the spirit of prophesie whereby Noah foresaw the wickednes of that nation and now the time was come when the event was to answer the prophecy in expelling the Canâ—nites and making them servants to Sems posterity Calvin As also hereby we are given to understand as Gregory well noteth in that Cham sinning Canaan is cursed quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur that wicked mens sinnes goe a while unpunâ—shed but they are afterwards met withall QVEST. XX. How Canaan became a servant to his brethren SErvant of servants 1. That his condition should be most slavish and servile more vile than the lowest degree of servants which should be so much the more grievous because he is subjected to his brethren whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne that their brother should be their Lord Muscul. 2. We see that as in Adam sinne brought forth death so in Caine it is the beginning of slavish servitude ecce fratrem eodem natum patre peccatum fecit servâ—m behold sinne maketh the brother borne of the same parent a servant Chrysost. A profitable service and subjection should otherwise have beene in the world as when men for order sake and their better preservation obey their mercifull and prudent rulers that governe them as fathers But the slavish life and service had the beginning in cursed Canaan such as their state is that are taken captives in battell who being saved alive servi fiebant a servando appellati became servants being so called because they were saved Augustine 3. Though this curse did not presently take place for the Cananites did hold the Israelites a while in subjection yet at the length Gods judgements which hee in his wisdome and secret counsell for reasons best knowne to himselfe suspendeth were executed to the full upon Canaans seed Calvin QVEST. XXI How children are punished for their parents sinnes BUt here a great question will be moved that seeing Canaan was accursed for his fathers sinne how it standeth with Gods justice to punish the children for the fathers transgression for the better resolving of this doubt these severall considerations are duly to be weighed 1. The judgements of God are of two sorts they are either executed in this life or in the next in this many times they which sinne escape unpunished and they which are innocent are temporally chastised but in the next world every man shall receive according to their workes 2. Gods judgements in this life are either in spirituall or temporall things in spirituall which properly concerne the soule none are punished for another as the Lord saith by his Prophet Ezechiel the sonne shall not beare the iniquity of the father nor the father of the sonne but the soule that sinneth shall dye But in temporall things as the losse of the commodities and pleasures of this world yea of life it selfe one may be punished for another 3. The judgements in temporall things are to be considered either as chasticements and medicines or as punishments in the first sense they may fall upon innocents as Daniel and Ezechiel went into captivity being not guilty of the peoples Idolatry but this was a medicine tending to their spirituall good But as they are punishments they are onely incident to those which have deserved them So then God in his infinite wisdome doth lay temporall chasticements upon some even for others sinnes 1. That thereby we should be admonished both to detest sinne in our selves and to disswade others from it seeing it enwrappeth many in the same judgement 2. God can recompence abundantly the losse of temporall things yea of life it selfe with spirituall and eternall blessings 3. Yet none are so pure and innocent but must confesse that howsoever they are free from some great offences yet for other sinnes they may justly deserve punishment 4. But this course to punish one for another is onely to bee left unto God Man must observe another rule to punish him onely that sinned as it is in the Law the father shall not be put to death for the sonne nor the sonne for the father Deut. 24.16 though in other punishments which tend not to the death or affliction of the body as in depriving of honours liberty goods it standeth with justice even among men to punish the children for the fathers and many for one as is seene in the case of treason yet this privilege in general to punnish one for another is peculiar to God because he is both the Soueraigne Lord over man and all he hath he only knoweth how to make such chasticements medicinall and how otherwise abundantly to recompense those that are afflicted which things are not in mans power who therefore in inflicting of punishment must respect every mans desert 5. Yet for the most part they which are punished for other mens sinnes are guilty of the same themselves and therefore the Lord saith he will visit the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20.5 Where is to be considered 1. That God alwayes thus punisheth not but rather by this threatning terrifieth than verifieth the same by his iudgements Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked as Gregory well saith si nulla puniret quis Deum res humanas curare crederet sin cuncta puniret extremum judicium unde restaret if God should punish no sinnes who could thinke that God had any care of humane matters and if hee punished all no man would looke for the latter judgement 2. Herein the long sufferance of God appeareth that hee deferreth his judgement sometime to the third and fourth generation to see if in the meane time the wicked parents or their children may amend if they doe not then the Lord is said to visit their iniquities that is to remember them at the length which he had a great while left unpunished as the Prophet saith
a moneth which hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this
the people doth here diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it
to give hereof an example in the second verse the first word anochi hath in the last syllable above the head the accent tiphra and under munach Iehovah the second word hath only munach under the last syllable but it serveth insteed of two zakeph above and tiphra below the third word hath atnach below and zakeph the lesse above the fourth hath darga beneath and makkaph on the side The fifth hath in the third syllable thebir and kadmah The sixth hath kadmah above and merca beneath the seventh hath tipher beneath and geresh above the eighth hath beneath merca and munach the last word in the verse hath rebiah above and silluk beneath And the like may be observed in all the other verses saving the three before excepted the 7.12.17 The reason thereof is this because these three verses have no dependance of the other but the 2 3 4 5 6. containing the two first Commandements have some similitude and coherence together So have the 9 10 11. which all belong to the fourth Commandement likewise the 13 14 15 16. containing the 6 7 8 9. Commandements which all concerne the generall duties to be performed to all sorts of men whereas the 5. Commandement in the 12. verse prescribeth speciall duties toward our superiours Iunius in Analys QUEST XV. Why this preamble is set before I am Iehovah thy God Vers. 2. I Am Iehovah thy God 1. This is the preface or preamble to the Commandements as is before shewed quest 1. which sheweth both what right the Lord had to injoyne lawes unto his people and why they were bound to obey it consisteth of three arguments taken from the Majesty of God hee is Iehovah from the grace of the covenant thy God and from the benefit of their deliverance out of Egypt Iun. 2. Iehovah is a name taken from his essence signifying that hee hath his being of himselfe and that all things have their being from him Elohim is a word shewing his power and omnipotencie that as this name being sometime given unto Angels and great men in earth sheweth a kinde of competent power according to their nature and place so being given unto God it insinuateth his absolute and unlimited power in heaven and in earth Simler 3. These two titles given unto God Iehovah Elohim the one signifieth his nature Iehovah the other his excellence Elohim God But Tostatus will have God to signifie his nature and Iehovah his excellency but he is deceived herein because he followeth the Latine text which translateth Iehovah Dominus Lord whereas Iehovah doth not betoken his Lordship and dominion but his eternall essence and being in which sense hee calleth himselfe Eheje I am Exod. 3.14 Then like as men are described by two names one of their nature the other of their dignity as when we say Iacobus Rex King Iames the one sheweth his naturall state and condition the other his dignity So the Lord here doth give himselfe two names one expressing his nature the other his prerogative and excellency And in that he is called God it is more than if any other attribute as just wise mercifull nay if all his attributes were given him together for all these are comprehended in the name God Sunt aliquid de perfectionibus latentibus in illo pelago infinitâ— c. For all these titles and epithites are but a part of those perfections which lye hid in this great Sea imported by the name God Tostat. qu. 2. 4. Hee is Deuâ— per creationem God by right of creation as well of the Israelites as of all other people in the world but Tuus per specialem appropriationem Thy God by speciall appropriation Lyran. He was their speciall God both because Deus specialiter accepit hanc gentem ad se had specially taken this nation to himselfe and for that specialiter ipsi susceperunt cum Deum colendum they specially tooke him to be their God to worshâ—p Tostat. quaest 2. QUEST XVI Why their deliverance out of Egypt is here mentioned Vers. 2. OVt of the land of Egypt out of the house of bondmen 1. Oleaster taketh it literally that the Israelites in Egypt were put into houses with slaves and bondmen and not with free men But the Israelites did inhabite together and were not alwayes as slaves kept in prison therefore Egypt it selfe is by a metaphor compared unto a prison house or house of bondmen for as they used their captives and slaves by day to grinde in their mils Exodus 11.5 as the Philistims served Sampson Iudg. 16.21 and in the night shut them up in dungeons and prisons chap. 12.29 So the Israelites thorowout all Egypt had beene kept in miserable bondage chap. 1.11 So that all Egypt was as a prison house or house of bondmen unto them Iun. 2. This their deliverance out of Egypt was worthy to be remembred First because they were delivered from so cruell bondage in which respect it is called the iron fornace of Egypt Deut. 4.20 Secondly because such a great multitude were partakers of it Thirdly it was lately done and yet fresh in their memories and therefore it ought to move them the more Tostat. quaest 2. Beside in this their deliverance the Lord shewed his great love to his people and his great power in doing such wonderfull workes in Egypt for their cause as were never seene in the world before Simler 3. God maketh mention of this deliverance out of Egypt because it was lately performed for the Lord useth especially to remember those benefits which were neerest and new rather than those which were remotest and furthest off As in Abrahams time he was called the most high God Creator or possessor of heaven and earth Gen. 14.19 Afterward when he had revealed himselfe to the Fathers he is named the God of Abraham Izhak and Iacob Gen. 28.13 Then after the deliverance of Israel out of Egypt the Lord calleth himselfe by that In the time of the Prophets and after when Israel was redeemed out of the captivity of Babylon the Lord stileth himselfe by memoriall of that benefit as the Prophet Ieremy saith Behold the day is come saith the Lord that it shall be no more said the Lord liveth which brought the children of Israel out of the land of Egypt but the Lord liveth that brought the children of Israel out of the land of the North Ierem. 16.14 15. And after our Saviour Christ was come the Redeemer of mankinde then the Lord is called the Father of our Lord Iesus Christ. Lippom. 4. This reason taken from their corporall redemption though it concerneth not us yet we are more strongly bound to obedience by our spirituall redemption purchased by our Lord and Saviour Christ Jesus as Origene excellently noteth Ergo dicitur tibi qui per Iesum Christum existi de Aegypto de domo servitutis â—eductus es non erunt tibi dii alieni praeter me Therefore it is said unto thee which through Iesus Christ art
the Lord was Vbi expressiora signa fiâ—â—ant quibus nosâ—ebatur Deus Where more evident signes were expressed by the which God was knowne for otherwise how should the darknesse containe or receive him whom the heavens cannot containe Gloss. interlin Hee went then up ad caâ—umeâ— montis to the top of the hill where the thicke cloud was wherein the Lord did manifest his presence 2. Some by the darknesse understand the spirituall and mysticall sense of Scripture which the people cannot comprehend and therefore they stood afarre off Quia verò spirituales allegoriarum nubem penetrant c. But because they which are spirituall doe pierce into the cloud of allegories therefore Moses went into the darknesse Gregor As Christ preached unto his Disciples in the mount and unto the people in the plaine so the mysteries and secret of Scripture are opened only unto those that are spirituall for pearles must not be cast before swine Lippom. So also Hierom Dominus aut in lumine est aut caligiâ—e incipientibus simpliciter loquitur iis qui perfecti sunt mysticè loquitur God is either in the light or in darknesse unto the beginners hee speaketh simply unto those which are perfect in mystery Super Psal. 96. 3. But hereby rather is understood that God who himselfe dwelleth in light that none can attaine unto yet in caligine versatur respectu nostri dwelleth in darknesse in respect of us because we cannot search out the nature of God nor comprehend what he is Simler So Gregor Nyssen interpreteth that Moses went into the darknesse that is Tunc demum cognovisse illam esse divinam naturam quae cognitionem omnem excedit He then perceived the divine nature to be such which exceeded all knowledge Likewise Procopius Vera Dei notitia est agnoscere suam ignorantiam c. It is the true knowledge of God for one to acknowledge his owne ignorance that bringeth darknesse with it Thom. Nullus intellectus creatus potest ad cum accadere No created understanding can come neere unto God In 1. ad Timoth. 6. lect 3. 4. Herein also Moses was a lively type of Christ that as he having spoken unto the people and declared the will of God afterward went up into the darknesse So our blessed Saviour having declared the heavenly doctrine of his Father to the world and finished the worke of our redemption Ascendit in caligineâ—â— nubium coeli Ascended into the darknesse of the clouds of heaven and was taken out of our sight and received up into heaven Simler QUEST XI Why the Lord saith he spake unto them from heaven Vers. 22. YE have seene that I have talked with you from heaven This is premised as a reason of the precept following vers 23. Ye shall make ye therefore c. no Gods of silver c. 1. Oleaster resolveth the reason thus Considerate me vobis loÌ„co superiore c. Consider that I am higher than you in place and therefore am able to punish you if you rebell 2. Some thinke that hereby the Lord signified unto them that these were not Mosis arâ—es figmenta c. the devices and fetches of Moses but that God himselfe spake from heaven and therefore the Decalogue or ten precepts came from God himselfe and were pronounced by him Cajetan And so the Lord by this meanes would get authority unto his law Borrh. 3. God thus saith Vt ostendat calsitudinem suam rebus omnibus superiorem To show his highnesse farre above all other things and so incomprehensible and that therefore they could make no image of him Galas 4. Or because the Lord spake out of heaven not as one absent but every where present therefore no image should be made of him for images are representations of them in their absence 5. But this is the best interpretation of this reason because they only heard the Lord speake out of heaven they saw no image or similitude but only heard a voice therefore they should make no image of God so is it explained Deut. 4.15 Take good heed to your selves for you saw no image in the day that the Lord spake unto you Simler And so in effect he saith thus much I spake unto you from heaven that is I the true God not any corporall substance as of gold silver c. By heaven here he understandeth the higher part of the aire as Psal. 8. they are called The fowles of heaven Tost qu. 38. QUEST XII Why this precept is repeated of not making any graven image Vers. 23. YE shall not make c. 1. Some thinke that this is an addition to the first Commandement Thom Aquin. who thus distinguisheth the Lawes of Moses The Judicials and Ceremonials ex sola institutione vim habent only take their force from their institution otherwise it were indifferent whether they were done one way rather than another The Morals ex ipso dâ—ctamine ratioâ—is naturaliâ— efficaciam habent have their efficacy from the enditing of naturall reason and these morall precepts are of three sorts some are so manifest quòd editione non indigent that they need not to be set forth and published as concerning the love of God and our neighbour Some things are not so generall but more particularly determined which although they are acknowledged of all yet because many erre therein they had need to be published such are the ten Commandements Quaedam sunt quorum ratio non est cailibet manifesta sed solùm sapientibus Some things are such the reason whereof is not manifest to every one but only to the wise and these be the precepts superaddita Decalogo which are added to the Decalogue of which kind this precept is here Sic fere Thom. 1.2 qu. cap. art 11. in Cor. 2. But they are rather an explanation of the first and second precept than any addition Iun. And this precept either differeth not at all from the other Thou shalt make thee no graven image or only herein is the difference that the other precept declarat veritatem universaliter doth declare the truth universally Hoc autem determinantur modi quidam particulares And here certaine particular cases are determined and two things are here forbidden one directly not to acknowledge or make any other God the other indirectly not to make any images repraesentativas veri Dei to represent the true God Tostat. qu. 38. 3. Now this precept is iterated and repeated because some things are majoris necessitatis periculi of greater necessity and danger as idolatry was which the Hebrewes had seene practised in Egypt Tostatus And this repetition is made ut magis imprimeretur haec prohibitio cordibus corum c. that this prohibition might be more deeply imprinted in their hearts because he knew them to be prone to idolatry Lyran. So also Cajetan QUEST XIII Of the meaning of these words Ye shall not make with me Vers. 23. YE shall not make with me 1. The Latine Interpreter omitteth this clause
to bring in such an uncertaintie into the sacred storie as that we should never know in what order any thing was done 2. Beside the manner of speech used by way of transition vers 12. when the Lord began againe to speake of â—actifying the Sabbath afterward or then or further the Lord spake unto Moses c. sheweth that this speech followed immediately upon the other communing which the Lord had with Moses concerning the Tabernacle 3. The space of time even fortie daies while Moses communed with God sheweth that God had conference with Moses about more things than the morall and judiciall lawes rehearsed chap. 20 21 22 23. 4. And the second fortie daies was an unfit that for Moses to receive all these instructions in for then he fell downe 〈…〉 nights before the Lord Deut. 9. â—5 to intreat him for the people there was not then such opportunitie for Moses to receive those directionâ— all the time being 〈…〉 unto God Tostat. qu. â—3 QUEST XXII Why Moses stayed fortie daies with God in the 〈◊〉 WHen the Lord had made an end Which was after fortie daies 1. Because all this time needed not be spent in promulgation of the former lawes which might have been delivered in a shorter time the Hebrewes thinke that Moses further received then their Cabala which if they indeed did understand to be the mysticall doctrine of the Messiah they therein should not thinke amisse but the Jewish Cabala hunteth after letters and syllables and doth gather mysteries out of them which hath no warrant from Moses 2. During then this time beside the receiving of these lawes and instructions Moses no doubt was exercised in the meditation of them and made perfect in the sense and understanding thereof as likewise the mysterie of the blessed Messiah was now revealed unto him 3. And although the Lord by the illumination of his Spirit could in one day have inspired Moses with the knowledge of all these things yet it pleased God that Moses should continue in this exercise the space of fortie daies for these two ends 1. That he himselfe might hereby be more assured of his calling and by this continuall meditation be throughly prepared and made fit 2. And that the people by this miraculous worke of Moses abode with God fortie daies without meat and drinke might be induced to receive Moses message and ministerie with greater reverence Simler QUEST XXIII Why the Lord gave the written law HE gave him two Tables of the Testimonie 1. the Lord gave not the written law to the ancient Fathers but deferred it till Moses time because as the Apostle saith lex non est posita justiâ— the law is not given unto the righteous habebaâ—â— in semetipsis justitiam legis they had in themselves the law of righteousnesse but after that this law of righteousnes grew into oblivion extincta esset in Egyptâ— and was as extinguished in Egypt c. it was necessarie to be renued by the written law Irenaeus 2. Lex data est ut per â—am lux qua in nobis est accendatur c. The law was given that thereby the light which was in us should bee increased Cyril The light of nature being dimmed it was to be cleared and renued by the law 3. Ambros addeth further Lex quid operatur nisi ut omnis mundus subditâ—s fieret Deo c. What else doth the law worke but that all the world should bee subjected unto God c. for by the law commeth the knowledge of sinne 4. Hierom giveth another reason why the written law was given which was first written in all mens hearts because Iudei se solos accepisse legem gloriantur c. The Jewes only boast that they received the law hereby is signified that seeing the law commandeth nothing which was not before imprinted in the heart by the instinct of nature that they qui leges haâ— observavâ—riut c. which should observe these lawes should obtaine the reward c. whether they were Jewes or Gentiles as S. Peter saith In everie nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.35 5. The law also was given to prepare men for the Messiah whose comming then more and more approached for two waies did the old law lead men unto Christ one way Testimonium de Christo perhibendo by giving testimonie of Christ as our blessed Saviour saith All things must be fulfilled which are written of me in the law the Psalmes and the Prophets Luk. 24.44 alio modo per modum dispositionis another way by way of disposing by drawing men from idolatrie and holding them to the worship of the true God and so preparing them for Christ Thomas QUEST XXIV Why the Lord gave the law to the Israelites and to no other people THis law was also given unto the Jewes rather than to any other nation 1. Not for that they only were found to continue in the true worship of God all other nations being given to idolatrie foâ— they also fell presently to idolatrie in worshipping of a golden calfe and the Lord telleth them that he did not set his love upon them for their righteousnesse 2. But the reason was because the Lord would performe his oath and promises to their fathers to make them his people Deut. 7.8 So it appeareth quod ex sola gratuita electione c. that onely by the free and gracious election of God the fathers received the promises and their children had the law given them 3. But if it againe bee asked why the Lord did chuse the fathers of whom Christ should be borne Augustine answereth Quare hunc trahat illum non trahat noli velle dijudicare si non vis errare c. Why the Lord draweth one and not another do not take upon thee to judge if thou wilt not erre 4. The law also was given unto the Israelites especially for these two reasons imponitur duris superbis c. it was imposed first upon them that were stubborne and proud De duobus enim naturalis homo superbit de scientia potentia c. A naturall man is proud of two things knowledge and abilitie or power Therefore because the Jewes might take themselves to bee wiser than other people as both having more knowledge and greater strength to do those things which were requisite God therefore gave them the morall law written both to shew their ignorance in the duties which God required as also their insufficiencie of strength imponebatur etiam lex bonis Likewise the law was given unto the good and well disposed that they thereby might be holpen to performe those duties which they desired To this purpose Thomas ibid. 5. Hierom seemeth to give another reason of giving the morall law unto the Israelites first the Lord gave them his morall law but after they had committed idolatrie than hee required sacrifices to bee offered unto him rather than to idols Auferens
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
beginning of the creation or being of things 2. Neither is it to be understood causally in the beginning that is for the beginning as for Israels cause or for the law as the Hebrewes for God created all things for himselfe Prov. 16.4 It is also a forced exposition by this beginning to understand Christ although the doctrine bee most sound that all things were created by him 4. Nor yet as Abeâ— Ezra is this clause in the beginning used here syntactice in construction with the next word as though this should be the sense in the beginning of creating or when God created and so the sense should bee suspended till the second or third verse for then hee would have said barâ— in the infinite not bara in the praeâ—ertence as it is vsed Chap. 5.1 5. Wherefore Moses saith in the beginning in respect of the things created that in that beginning when God purposed to create the world hee made first heaven and earth of nothing Mercer Iunius QVEST. III. Hebrewes curious observations Vers. 1. GOd created heaven and earth c. 1. The Hebrewes have here many curious observations which I will not stand upon as 1. by the letters of the two first words bereshith bara they note the time from the beginning of the world untill the Messiah Aleph and beth signifie 3000. râ—sh shin tau 900. jod 10. that is â—910 which doth not much differ from the just time according to the computation of some from the creation to the Messiah 2. They note the duration or continuance of the world for 6000. yeeres because aleph is six times found in the first verse 3. By the 7. words of the first verse they would have signified the 7. dayes of the weeke and the 7. planets These observations are more curious than profitable 2. So is that question which is controversed among the Rabbins whether the heaven or earth were made first they thinke that heaven being first named was first made but that reason is not firme for the earth is named before the heavens Gen. 2.4 and the manner of the Scripture is to mention that last which is treated of first as in the second verse Moses beginneth againe to speake of the earth Paguin Wherefore it is most like that God made the heavens and earth together in their first matter as the cup and the cover as in an egge the yolke and the white as in a circle the center and circumference Mercer And this first creating of the heaven and earth was a part of the first dayes worke Luther For otherwise the Lord had not made all things in six dayes contrary to the Scripture Exod. 20.11 QVETS IIII. How the earth is said to be without forme and void Vers. 2. THe earth was without forme 1. The earth is here so called by way of preoccupation for it was not yet so called till the third dayes worke vers 10. Vatab. 2. The heaven was also without his forme though not altogether so confused as the earth for there being no light yet created both the heaven and earth were unformed and imperfect 3. The earth is said as yet to be tohu and bohu emptinesse and vacuity this tohu was not that materia prima which the Philosophers dreamed of and bohu to be the forme of things not yet applied to the matter as though the heavens and earth had beene made of some precedent matter whereas indeed God made the heaven and earth of nothing which long continued not in this imperfect estate the light being the same day created 4. The darknesse here spoken of was neither the element of fire as some Hebrewes imagine which if it bee is bright and transparent neither is it the same with tohu before mentioned as R. Levi neither was it any thing created and a farre greater darknesse than that which afterward was called the night wherein there is some light of the starres but it was a meere privation of light afterward created 5. The waters here mentioned which covered the deepe as a garment in the beginning Psal. 104. 6. were before comprehended vnder the name of earth as all the inferiour elements beside as the superiour parts of the world are insinuate by the heaven Mercer QVEST. V. What is meant by the Spirit moved upon the waters THe Spirit of God moved c. By the Spirit here 1. wee neither understand an Angell which is the dreame of Cajetanus for God needed not the ministery of Angels in making the world 2. Nor yet the wind as Tertullian lib. cont Hermog 3. Nor the aire as Theodoret. qu. 8. in Genes If God had no use of the Angels to make the world much lesse of inferiour creatures 4. But this was the Spirit of God whereby the creatures were fostered and formed Iob. 26.13 His Spirit hath garnished the heavens QVEST. VI. What was the light created the first day Vers. 2. GOd said let there be light c. Some doe thinke that this was a spirituall no naturall or corporall light August lib. 1. in Genes ad lit c. 3. Rupert 1. lib. de Trinitat c. 10. but that cannot be seeing this light made a visible and apparent difference betweene the day and night 2. Some thinke it was the perfect light of the Sunne which was created the first day but afterward rehearsed to bee made in the fourth Catharinus but this is contrarie to the text for the Sunne was made the fourth day 3. Others thinke that it was a bright and lightsome cloud which was carried about and gave light to the world as Beda Lyranus Magister Sentent c. 4. Others that it was a light without a subject afterward fastened to the body of the Sunne as Basil. homil in Genes 6.5 Others that it was an exceeding bright shining light such as no mortall nature could behold being whole and altogether and therefore it was afterward dispersed into divers bodies of the Sunne Moone and Starres so Nazianzene Theodoret qu. 14. in Genes 6. Some thinke it was the light of the Sunne yet imperfect afterward perfected inlarged and beautified Aquinas part 1. qu. 67. art 4. Thus we see how variable and inconstant mens opinions are when they search into curious matters and enquire after hid things but it sufficeth us to know that God made the light before the Sunne that we should not attribute that to the creature which was the worke only of the Creator what manner of light it was where placed how it moved how long it continued because in Scripture there is no certainty busily to search it were curiosity it is most like that it was a certaine light which was not extinguished when the Sunne was created but rather increased Vatab. Mercer And it is not unlike but that this light proceeded from the element of fire as thinketh Damascene lib. 2. de sid c. 7. and Iunius as an effect thereof and whereas it may be objected that this light was moveable from one hemispheare to another as causing
so that God did make a low foundation for the waters in the earth And in the same place the Prophet sheweth the manner how the waters were dispersed that wheras they covered the earth as a garment and stood vpon the mountaines at the rebuke of God they did flee and ascended by the mountaines and went downe by the vallies to the place appointed for them 104. v. 6 7 8. QVEST. XII Whether the Sea be higher than the earth SEcondly we are to enquire whether the Sea be higher than the earth which was as I shewed the opinion of Basil and Ambrose with others that thinke that the waters are kept by Gods extraordinary power and miraculous work that they returne not to cover the earth and that place is alleaged Psal. 104.6 The waters stand above the mountaines v. 9. Thou hast set them their bounds which they shall not passe c. and Ierem. 5.22 Will ye not feare my presence which haue set the sand for the bounds of the sea by a perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile c. For answer hereunto we say that in the first place the Prophet speaketh of the first situation of the waters above the earth and hils before by Gods commandement they went to their place In the next the Prophet speaketh not of any myraculous worke against nature but of the ordinary providence of God by naturall meanes keeping backe and bounding the Sea as the Prophet giveth the like instance of the raine vers 24. They say not in their heart let us feare the Lord that giueth raine in due season early and late and reserveth the appointed weekes of harvest All these workes shew the watchfull providence of God not by miracle but by the naturall course of the creatures preserving the world Indeed the water in the red sea stood up like a wall by a miraculous worke and in Noahs deluge the sea ouerflowed the earth by an extraordinary work but now the sea is kept in by his naturall banks bounds as with swadling bands Iob 38.9 But whereas Ambrose to prove the Sea higher than the earth alleageth how Sesostrâ—s King of Aegypt and Darius afterward would have cut the earth and joyned the Aegyptian and the red Sea together they finding the red sea higher by three cubits than the land of Aegypt fearing the inundation of the whole countrey left off from their purpose Ambr. lib. 3. Hexemer c. 3. First it is true that these Kings attempted to bring Nilus into the red sea and ceased from their enterprise upon that erroneous conceit yet afterward the Ptolomies Kings of Aegypt as Strabo writeth effected that worke and made a passage out of Nilus into the red sea without any such danger of inundation Secondly though it were granted that the red sea were higher than the plaines of Aegypt it followeth not that it should be higher than all the earth So then our opinion is that the earth is higher than the sea and that this is more agreeable to the Scripture 1 Psal. 107.23 They are said to goe downe to the sea in Ships as to the lower place 2 Psal. 24.2 Hee hath founded the earth super maria above the Seas ergo not under them 3. Eccles. 1.7 All the rivers goe into the Sea but the water hath his naturall course downward Now whereas the ships sailing upon the seas seâ—me to one standing upon the shoare as floting aloft the reason thereof is because the sea being a plaiâ—◠〈◊〉 liquid element doth more easily shew the round compasse thereof rising to the fashion of a globe 〈…〉 earth being uneven full of hils and dales QVEST. XIII How the waters were gathered into one place THe third question is how the waters are said to bee gathered into one place seeing there bee 〈…〉 lakes rivers and fountaines that are farre asunder First we may answer with Basil that this 〈…〉 is not to be vnderstood of every collection and gathering of water but only of the sea which though it be diuers in name yet it is continued together one sea being perpetually joyned with another unlesse it bee the Caspian Sea which some thinke to be filled by the Northerne Ocean as Strabo Pliny Basill others that it is fed only by â—ivers and emptied againe by the secret passages of the earth as Herodotus in Clio. Aristot. lib. 2. Meteor And Ambrose hereto agreeth that like as all the earth except certaine Ilands maketh one continent as Spaine Syria Africa so the sea being joyned together maketh but one general collectioÌ„ of water Some other thinke that the waters are gathered into one place because as Salomon saith All rivers though they have divers heads run into the sea Eccles. 1.7 Or else we may say that the waters are gathered into one place that is a place separated and divided from the habitable earth so that the waters have not one place in respect of their divers divisions but because they are severed from their earth into their proper places QVEST. XIV Whether the earth be founded upon the waters THe fourth question is whether the earth be founded upon the waters which was the opinioÌ„ of Thales among the Philosophers of Chrysostome among the Christians Which opinion seemeth to be favoured by two places of Scripture Psal. 24.2 He hath founded it upon the Seas 2 Pet. 3.5 The earth was of the water by the water by the word of God For the first place Basil so understandeth it that upon the Seas flouds should signifie in the waters because the earth was first in and under the water Augustine referreth it to the Ilands and promontories that doe hang over the sea lib. 2. de Gâ—nes c. 5. Euthymius thinketh it is meant of the secret passage of the water that run within the earth But the meaning of that place is evident to bee this that the earth is founded not upon but above the waters so the Hebrew word gnal signifieth supra aboue and so we see as waâ— noted before out of Augustine that the dry land hangeth over the sea For the other place of S. Peter the earth is said to be of the water not as though it was made of the water but because it was made to appeare out from the water which before covered it the other part of the sentence is not well translated by the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the water as 1 Pet. 3.20 Noe is said to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the water but in the water And so the earth may be well said to be in the water because the whole continent being lesse in compasse than the Ocean seemeth to be as a great Iland in the sea But that the earth hath not his foundation upon the waters it is evident both by experience because we see the earth to be the heavier element and so to have his situation lowest as also
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
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 catteâ—ls 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 sanctâ—fied 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 dâ—spleasure 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 dâ—es 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 impedâ—ant 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 quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity 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
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
Lamechs seven-fold punishment which should not in this case have beene omitted 5. Neither can this place be so taken as the Chalde and some Hebrewes expound which read those words with a negative or interrogation as though Lamech should plead for himselfe before his wives which intended to kill him that hee had not killed a man as Cain had and therefore they should bee more grievously punished that killed him 6. Further these words of Lamech are not uttered enuntiative as shewing that Lamech had committed any murther already nor yet interrogative by way of interrogation as if Lamech should say thus to his wives have I yet slaine a man in my wrath as Cain did yet he was privileged that none should kill him therefore ye need not feare that any such thing should happen unto mee that have killed none some read these words conditionally supposing Lamech to have beene a good man as though the sense should be this If I should kill a man as Cain did I should be punished more than he that should kill Cain because I did not take heed by his example 7. But the best exposition is with Ramban to expound Lamechs speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potencially hee to reconcile his wives that were al enated from him doth boast of his strength and tyranny that this and this he could doe and that he would not take the least wrong at any mans hand Sicetiam Calvin Now concerning the occasion of these words of Lamech spoken to his wives 1. It was not by reason of any conspiracy intended by his wives against him and therefore hee should excuse himselfe that hee had not killed a man as Cain had and therefore they that killed him should bee more severely punished 2. Neither was it by reason of some brawle betweene his wives as Iunius and therefore Lamech threatneth them that should set any division betweene them and offer him the least wrong 3. Nor yet because his wives feared lest the sinne of Cain might bee punished in Lamechs posterity and therefore he maketh them secure in promising impunity 4. But the most likely occasion is this that wheras his wives feared lest because of his cruelty some evill should happen unto them hee boasteth of his strength that rather than any should doe him any hurt he would not spare to kill in his wrath QVEST. XIIII How Lamech is said to be avenged seventy times seven times Vers. 24. IF Cain shall be avenged seven-fold 1. Chrysostomes exposition is not here to be received who thinketh that Lamech confessed his sinne and condemned himselfe for murther committed Ipse sua lingua confessionem peccatorum facit poenam sibi definit he confesseth his sinne himselfe and defineth the punishment So also thinketh Theodoret for the Scripture propoundeth the example of Lamech not as of a penitent but a licentious disordered person who first presumed to breake the law of wedlocke in taking two wives 2. Neither is their conjecture of any weight that imagine Lamech to speake of his 77. children which hee had by his two wives as Iosephus writeth that they should bee punished for their fathers sinne 3. But among the rest Rupertus misseth the marke that by seventy times seven-fold understandeth a temporary by seven-fold eternall punishment this Cain had because hee repented not the other Lamech for his repentance for that 70. times seven is more than seven times our Saviour sheweth in the Gospell where he saith to Peter that he should forgive his brother not only seven times but seventy times seven 4. But the meaning is not that Lamech should be punished 77. times 7. times but hee that killed Lamech as he that killed Cain 7. times and so Lamech boasteth of impunitie that though hee committed murther as Cain did yet hee should be exempted from punishment as Cain was 5. To expound it of the 77. generations to Christ rehearsed Luk. 3. in whom Lamechs sinne should bee expiated is a forced and improper sense Quest. XIIII How the name of God is said in Enos time to be called upon Vers. 26. MEn begin to call c. 1. Neither the Septuagint here translate aright that hee 1. Enos hoped to call or as Hierome hee begun to call for neither doth the word signifie hope nor can it be referred to the person of Enos 2. Neither could hee be said now to begin to call upon the name of the Lord either as Cajetan thinketh because Enos first used to call upon the name Iehovah for Cain and Abel are said to have offered to Iehovah v. 3. either for that Enos was more religious and given to prayer than any before him or that he found out some forme or order of prayer as Pererius judgeth for it is not like but that Adam and Abel in the spirituall exercises of prayer and sacrifice were as zealous as any of the succeeding age 3. But now when as the worship of God began to be corrupted and prophaned in the wicked posterity of Cain then Adam Seth and other of the righteous feed began publikely to exercise religion and to have their holy meetings and assemblies for the service of God 4. Some read then the name of God began in calling upon to be prophaned as by giving the name of God to beasts trees and plants But here invocation is taken in the better part 1 and Moses describeth the practice of the Church and righteous seed in those dayes 5. Wee likewise refuse that sense that the name Iehovah began now to bee called upon whereas he was invocated by the name Elohim before for Cain and Abel offered sacrifice to Iehovah v. 3. 6. Wherefore the true meaning is as is before expressed that now the Church of God being increased to a full number did make a publike separation in their worship from the generation of the wicked and began apart in a solemne manner to worship God Mercer 4. Places of doctrine 1. Doct. A man is first accepted for his faith before his workes 1. Vers. 4. THe Lord had respect to Abel and to his offering hence it is inferred that works make not a man acceptable to God but first a man is accepted by faith and secondly his workes are respected as Gregory upon this place Deus non habet gratum offerentem propter numera sed numera propter offerentem Abel is not accepted for his gifts but his gifts because of him 2. Doct. Paradise planted in a knowne place 2. Vers. 16 CAin dwelt in the Land of Nod toward the east side of Eden Hence it is gathered that Paradise was planted in a known place contrary to the opinion of Bellarmine for Eden was the name of a knowne Country in Mesapotamia as may appeare Ezech. 27.23 Bellarmine answereth that Eden is here no proper name but a name of pleasure unlesse wee will say that Cain was punished to dwell in Paradise Cont. 1. Neither was Cain exiled into a place of pleasure 2. It is not
manners 3. Confut. The Pope Nimrod and Antichrist AS old Babylon was the beginning of the Kingdome of Nimrod vers 10. so Rome the second or new Babylon is the head of the Kingdome of Antichrist the Nimrod of the world that hunteth mens soules as the other did tyrannize over their bodies Muscul. 9. Places of Morall observations 1. Moral The wicked mixed among the righteous Vers. 1. WHere the sonnes of Noah are reckoned together Cham is set in the middest betweene Sem and Iapheth wherein is shadowed forth the state and condition of the Church that Chamites hypocrites and ungodly persons in the visible face of the Church are mingled among the midst of the faithfull Muscul. 2. Moral The prosperity of the wicked continueth not long WHereas Nimrod of Chus of Cham beganne first to be Lord over his brethren and Canaan with his sons inhabited the best parts of the world it will be demanded how that curse upon Canaan tooke place that he should be a servant to his brethren The answer is that the ungodly may flourish for a time we must doe as David did Enter into Gods Sanctuary and consider their end Psal. 37.17 for in the end when the wickednesse of Canaan was ripe they were cast out of that pleasant land and made servants to Israel of Sem. CHAP. XI 1. The Method and contents of the Chapter THis Chapter hath two parts 1. It entreateth of the attempt of the carnall and worldly sort in building the tower of Babel where is expressed first their attempt with the circumstances 1. Who they were vers 1. 2. Where vers 2. 3. Of what matter vers 3. what they went about to build a tower 4. Wherefore to get them a name vers 4. Secondly the disappointing of this their purpose by the Lord his consultation vers 6 7. the execution 8 9. 2. The second part containeth a genealogie of the faithfull first of Abrahams progenitors from vers 10. to 27. described every one 1. by their names 2. their age both before they begat children and afterward 3. their issue first of the righteous then of other sonnes and daughters secondly of Abraham his birth with his children vers 27. his marriage vers 29. his travell departing with his father out of Chaldea 2. The divers readings v. 2. It came to passe S. Ch. it fell out Tr. and as c. G. when they went B. it was as they went A. heb as they went in the beginning Ch. as they went from the East cat v. 4. Before we be dispersed S.H. lest we be dispersed cater pen. lest c. v. 5. The Lord appeared to be revenged over the worke of the City Ch. the Lord came downe to see c. caet Which the sonnes of Adam had made H. sonnes of men cater 7. That they heare not S.H. Ch. understand not one anothers speech cat shamang to heare understand 9. The name was called confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Babel cat ballall to confound 12. Arphacsad lived an hundred five and thirty S. five and thirty caet and begat Cainan S. the rest have not Cainan 13. Arphaxad lived 430. yeares S. 303. yeares Hier. 403. yeares câ—t And Cainan lived an 130. yeares and begat Sela and Cainan lived after he begat Sela 330. yeares and begat sonnes and daughters all this is added by the Septuag which is not in the Hebrew 14. Sela lived an 130. S. 30. yeares caet 15. And he lived 330. yeares caeter 16. For 34. the S. read an 134. vers 17. for 430. they read 370. vers 18. for 30. yeares the S. have an 130. vers 20. for 32. yeares they read an 132. vers 22. for 30. yeares the S. read an 130. vers 2 4. for 29. yeares an 170. yeares vers 25. for an 119. S. read an 125. 28. ante before H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of Thare S.T.B. Thare yoâ— living Ch. before the face heb P. that is in the presence 30. Sara S. Sarai caeter sic etiam hebr 31. Out of the region of the Chaldeans S. from Vr of the Chaldeans caet and they came to Araâ— H. Ch. Haran B.G. Charran S.T.P. so it is read Act. 7 heb Charan 3. The Explanation of doubts QVEST. I. Who and from whence and for what they came that built Babel Vers. 1. All of one speech vers 2. went from the East 1. By this it is evident that all the world at the first used but one language which was the Hebrew tongue preserved still in Hebers familie but whether they used the same dialect and stile of speech as Aben Ezra and the same manner of pronouncing as Cajetane thinke is uncertaine 2. These that came into the Plaine were not as Cajetane thinketh some certaine men or as Rasi onely the posterity of Sem whom Ramban confuteth but generally all for the language of the whole world was confounded and changed at the building of the Tower But Abraham could not be of this number as Aben Ezra being yet unborne And whither Noah removed it is uncertaine but it is most sure that he joyned not with the unruly company in their proud enterprises 3. They came from the East that is that part of Armenia where the Arke landed being afraid at the first as Iosephus conjectureth because of the late floud to leave the hilly Countrey But by degrees they descended first dwelling in the hils afterward at the bottome and foot of the hils then they sought into the plaines either to seeke more roome for their multitudes that were increased or of an ambitious minde not contented with their lot or for both 4. They came into the land Sinhar or Singar not in Pontus as the Hierosolim but in Mesopotamia where is the hill Singara which Rupertus will have to signifie excussio dentium the smâ—ting out of the teeth because their language was smitten which is caused by the teeth for so shingar may be derived of Shen a tooth and gaurah to evacuate 5. Neither is it like that they beganne to build Babel as soone as they came into the Plaine or that they were penned up an hundred yeares in the hillie Countrey of Armenia for so long it was from the floud to the confusion of the tongues but after they were descended into this plaine Countrey then when they espied their time they entred into this consultation QVEST. II. Why they built of bricke Vers. 3. COme let us make bricke c. The reason why they resolved to build of bricke was neither for the continuance as Iosephus thinketh for though bricke buildings are very durable as Plinie testifieth there were to be seene at Babylon that had lasted 700. yeares yet edifices of hewen stone are stronger as it is Isay 9.10 The brickes are fallen but we will build with hewen stones 2. Neither did they so as some imagine to provide against the second destruction of the world by fire as Noahs Arke was a
be deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed
Why Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex
two parts first the taking away of Sara Abrahams wife vers 1. 2. Secondly the restoring of her againe where first is set downe the admonition of Abimelech in a dreame vers 3. to 8. then Abimeleches expostulating with Abraham Thirdly Abrahams defence vers 9. to 14. Fourthly the restitution of Sarah with large gifts vers 14. to 17. Lastly Abrahams thankfulnesse in praying unto God and the effect of his prayer vers 17 18. 2. The divers readings v. 1. Dwelt betweene Recam and Agara C. betweene Cades and Sâ—r. caet v. 2. He feared to say she is my wife lest the men of the City should stay him for her sake this is added by the Septuag which the other have not v. 4. Wilt thou stay the ignorant and just Nation S.H. the righteous Nation cater v. 5. God came unto Abimelech by night S. the word came from the face of the Lord to Abimelech in a vision of the night Ch. the Lord came to Abimelech by a dreame in the night caeter v. 6. The Lord said unto him by dreame Ch. S. the Lord said unto him caet I spared thee S. I kept thee H.B.G. I did prohibite thee T. C. P. chasach to prohibite v. 9. That worke that no man ever did hast thou done to me S. things which were not worthy to be done Ch. which are not wont to be done P. which thou oughtest not to have done caeter heb which shall not be done v. 13. When God brought me out of my fathers house S.H. when God caused me to wander out of my fathers house caet when the people erred after the works of their hands the Lord applyed me to his feare out of my fathers house Ch. v. 14. Abimelech tooke a thousand drachma shillings S. the rest have not these words v. 11. A thousand didrachma S. a thousand silverlings H.B.G. a thousand sickles C. a thousand sickles of silver Tr. heb a thousand of silver v. 16. These things shall be for the price of thy face S. this shall be a vaile to thine eyes H.B. this shall bee a vaile of honour C. he shall be a vaile to thine eyes T. G. v. 16. Speake all things truly S. whither soever thou goest remember thou wast deprehended H. because I have sent to take thee and have seene thee in all things which thou hast said be thou rebuked Ch. was thus reproved B.G. and all this is that thou maist be learned T. heb she reproved her selfe v. 17. They were refreshed C. they bare children caet heb jalad to bring forth 3. The Explanation of doubts QVEST. I. Wherefore Abraham removed from the Plaine of Mamre where he had so long dwelt Vers. 1. AFterward Abraham departed thence toward the South Countrey c. Abraham had now dwelled in the Plaine of Mamre above fourteene yeare before Ismael was borne who was thirteene yeares old when he was circumcised Gen. 17.25 Now he removeth from thence not because of any famine as Pererius thinketh for the Scripture maketh mention but of one famine to have fallen in Abrahams dayes Gen. 26.1 2. nor yet for hospitality sake as some Hebrewes for he was now a sojourner in a strange Countrey 3. Nor yet forced through the injuries and wrongs offered by his neighbours 4. But it is most like that the fearefull spectacle of the ruine of Sodome with the pestilent and unwholesome ayre thereof rising moved Abraham to change his dwelling God so disposing that Abraham should not continue alwayes in one place as a possessor but shift from place to place as a stranger and sojourner QVEST. II. Of the desart of Shur Vers. 1. HE dwelt betweene Cadesh and Shur 1. Those were the names of two desarts the wildernesse of Shur was that into the which the Israelites entred when they had passed over the red Sea Exod. 15.22 2. It is the same which is called the desart of Ethan as Tâ—status proveth against Lyranus as may appeare by comparing Exod. 15.22 with Numb 33.8 2. This place of Abrahams dwelling is called afterward Beersheba Gen. 22.32 Iunius QVEST. III. Of Gerar where Abraham sojourned SOjourned in Gerar. 1. This was the South bounds of Palestina as is evident Gen. 10.19 Sidon Gerar Sodome Lasha are set downe as the foure utmost parts of the Countrey of Canaan Sidon Gerar from the North to the South on the West side Sodome Lasha from the South to the North-eastward 2. This Gerar was at the first a kingdome by it selfe distinguished from the five principalities of the Philistians Iun. It was the chiefe City of the region called Gerartiâ— Hierome 3. Here Abraham did sojourne with Isaack twenty five yeares from hence he went to sacrifice his sonne in the land of Moriah Gen. 22.1 Perer. QVEST. IV. How Sara retained her favour and beauty at ninetie yeares of age Vers. 2. ABimelech sent and tooke Sara Sara was now ninety yeares old how could she at these yeares retaine such beauty as that she should be desired of Kings 1. Neither is the history transported as Lyranus thinketh upon this reason for Abraham removed not from the Plaine of Mamre till after the overthrow of Sodome 2. Some thinke that this beauty in Sara was miraculous as the Hebrewes 3. But we need not seeke a miracle other reasons may be alleaged 1. Women then at ninety might be as fresh as now at forty for as seventy or eighty is now the full age of women so then they lived an hundred and thirty Sara died at an hundred twenty seven yeares Perer. 2. Moderate diet and chaste life might be a great helpe but especially Gods blessing as Moses Iosua Caleb retained their strength and vigor in their old age Deut. 34.7 Ios. 14.11 Luther And as Sarah had a childe at ninety so it is like her favour and colour was as it useth to be in childe-bearing women Mercer 3. The not bearing or nursing of children was a great meane to preserve her favour Perer. 4. Her inward parts and other womenly gifts might commend her as well as her favour and this comelinesse of her person was a singular gift from God among the rest Calvin These reasons may be yeelded that Sarah at those yeares did keepe her beautie which consisteth of three things the softnesse of the flesh the smoothnesse of the skinne the sweetnesse or freshnesse of the colour Perer. QVEST. V. Why the Lord dealt more mercifully with Abimelech than with Pharao Vers. 3. GOd came to Abimelech The Lord dealeth more mercifully with Abimelech than with Pharao for the like offence Pharao was not admonished by dreame but forced by plagues to confesse his sinne Gen. 12. 1. We need not with Rupertus to runne to allegories who by these two afflictions of Abraham in the taking away of his wife would have the two captivities of the Israelites signified one in Egypt where the Egyptians suffered many plagues the other under the Chaldeans from whence they were delivered by Cyrus with good
onely laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if
Maphâ—â—â—seth lame wee ought not rashly to judge of those which have any infirmity or defect in their body Muscul. It was the Disciples rashnesse for the which they are reproved of Christ to judge the blind-man punished for his or his parents sinne Ioh. 9.2 CHAP. XXXIII 1. The Contents IN this Chapter is set forth first Iacobs meeting of Esau and the manner thereof Secondly their departure each from the other In the first part on Iacobs behalfe wee have his policie in placing of his wives and children in order vers 1 2. his humility in gesture bowing himselfe seven times in speech hee calleth himselfe Esaus servant vers 5. and saith he had seene his face as if he had seene the face of God vers 10. his liberality in forcing his brother Esau to take his present vers 11. In Esau we are to consider his humanity in imbracing Iacob vers 4. his courtesie in offering first to goe with Iacob who excuseth himselfe by the tendernesse of his children and cattell vers 13. then to leave some of his company with him vers 15 16. In Iacobs departure there is expressed his acts domesticall in building an house for himselfe and booths for his cattell first in Succoth then Sechem vers 17 18. politicall or civill in buying a parcell of ground religious in building an Altar vers 20. 2. The divers readings v. 5. Who are these with thee and doe they appertaine unto thee H. who are these with thee cat the children which God hath given me C.H.B. wherewith God hath beene mercifull to me S. which God of his grace hath given G.T.P. chanan signifieth to grant in mercy v. 7. When they had worshipped likewise S.H.C. did their obeysance B. bowed themselves T.P.G. and so doth the Latine translate also vers 6. hebr shacah to bow as Isay 51.23 bow downe that wee may goe over Ioseph being bidden drew neare T. Ioseph drew neare câ—t v. 10. Be favourable to me H. thou shalt blesse me S. thou hast accepted me cater v. 10. As though I had seene the face of a prince C. the face of God cat v. 11. God hath given meâ— all things H. I have all things S.G.C.P. I have of all things T. or enough B. all things heb v. 12. I will beare thee company H. let us goe the right way S. I will goe over against thee C. I will goe before thee T.B.G.P. 〈◊〉 before against v. 13. Kine with young H.S.B.G. giving suckâ— T.P.C. 〈…〉 signifieth both v. 13. If they over-drive them they will die all in one day H. if they over-drive them but 〈◊〉 day they will die cat v. 14. I will follow softly his foot-steps 〈◊〉 I see my children are able H. I will be 〈◊〉 in the way according to the leasure of that which walketh before me and according to the foot of these little ones S. I will lead 〈◊〉 easily according to the pace of the family before me and the pace of the children C. I will 〈◊〉 a guide to drive those things gently that are before me for my comâ—â—ding T. I will drive softly according to the pace of the cattell that is before me and as the children shall indure B.G. according to the foot or 〈◊〉 of the worke or drift that is before me P. heb v. 15. It is not necessary I onely need this one thing that I may finde grace in thy sight my Lord. H. it is enough that I have found favour c. S. let me finde favour in the sight of my Lord. cater v. 17. Iacob went to his tabernacles S. to Succâ—â—h cater v. 18. Iacob came to Salem a City of the Sichâ—â—ites H.S.B. Iacob came safe to the City Sichem cater Salem signifieth both the name of a City and perfect sound v. 29. Of Hemor S. of the sonnes of Hemor cater for an hundred lambs H.S.C. for an hundred peeces of money T.B.G.P. chesitah signifieth money stamped with that marke v. 20. He called upon the mighty God of Israel H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel B.G. heb he called it the Altar of the mighty God of Israel T. 3. The explanation of doubtfull questions QUEST I. The order of Iacobs company and the reason thereof Vers. 1. HE divided the children c. Iacob doth dispose his company in order not onely for decency and comelinesse sake but both to move commiseration and pitie in Esau when he saw the mothers with their children as also to this end that if he smote one company with the sword the other might escape and therefore he placeth the dearest unto him Rachel with Ioseph in the last place as furthest from danger Mercer 2. But whereas Ioseph of Rachel is preferred before Iudah of Lâ—â—b it may be answered that â—s yet it was not revealed unto him that the Messiah should come of Iudah and Ioseph also proved a most excellent man Calvin 3. Iacob goeth first himselfe ready to be offered up in sacrifice for the safety of the flocke therein shewing himselfe an example of a good Pastor Calvin QUEST II. To whom Iacob bowed himselfe and wherefore Vers. 3. HE bowed seven times to the ground 1. He adored not or worshipped God in this inclining and bowing of himselfe as some thinke but he bowed himselfe to his brother as the text sheweth Mercer 2. There were divers fashions used in bending and bowing of the body sometime by bowing of the head and inclining of the body sometime by bowing of the knee 1 King 19.18 sometime by kissing the hand as Iob. 31.27 If my mouth did kisse my hand that is if I adore the Sunne when he shined as this use is retained still in salutaâ—ions to kisse the hand sometime they bowed the body to the ground as Nathan did to David 1 King 1.23 and Iacob in this place to Esau Perer. 3. Neither doth Iacob by this meanes betray or give over his birth-right in calling himselfe Esaus servant but he is content to yeeld this temporall service to Esau not doubting but the promise should be fulfilled in his posterity for so indeed the Idumeans did serve the Israelites from Davids time to Ioram an hundred and twenty years but the Israelites never served the Idumeans Mercer QUEST III. Whether Esau were in truth reconciled to Iacob Vers. 4. THen Esau came to meet him 1. Some Hebrewes thinke that Esau did but dissemble his affection at this time 2. But it is more like that Esaus heart was changed by the speciall worke of God some doe gather so because the word vajecabechehu which signified He kissed him is pointed throughout of which sort the Masorites note but fifteene But it is otherwise collected both by the circumstances here used Esau runneth to meet Iacob he embraceth him kisseth him and weepeth as also we reade not of any hatred after this shewed to Iacob but that they were perfectly reconciled and both buried
those which were innocent 5. They take them being sore upon their cutting and circumcising when they were rather to be pitied 6. They spare not Hemor and Sichem who offered to make them satisfaction by marrying Dinah and giving her dowry which they should set 7. Then they spoile the City not contenting themselves only with the goods but they carried away the women children captives 8. As much in them lay they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants 9. They being reproved of their father doe not acknowledge but justifie their sinne Perer. Calvin It appeareth then that Simeon and Levi diversly sinned in this cruell act whereof Iacob giveth this censure Simeon and Levi brethren in evill the instruments of cruelty are in their habitations into their secret let not my soule come in their wrath they slew a man and in their selfe-will they digged downe a wall cursed bee their wrath c. I will divide theâ— in Iacob c. 〈◊〉 49.6 7. In which 〈…〉 setteth downe their sinne then the punishment Their sinnes were these 1. That in their 〈…〉 they devised mischiefe and sought out how to be â—â—venged dealing 〈…〉 in their wrath 3. They didst of a selfe will of a 〈…〉 or good counsell 4. They enterprised this 〈◊〉 without the counsell or advice of their father 〈…〉 digged downe a wâ—ll to enter into 〈◊〉 and spoyle 〈◊〉 of 〈◊〉 good Their punishment is they are accursed and the fruit of 〈…〉 are divided in 〈…〉 neither had Simeon any possession by himselfe but intermingled with 〈◊〉 and Levi 〈…〉 among his brethren By this then it is evident that Iacob wholly condemnâ—◠〈…〉 and in nothing approveth it But whereas some would make this sentence of 〈…〉 and referre iâ— to the Levites and Priests of Levi and the Scribes who were most of 〈…〉 are here accursed for putting Christ to death It 〈◊〉 cleare that Iacob speaketh of an act done 〈…〉 denounceth thâ— sentence of 〈◊〉 and division against it Now it is not like that the 〈◊〉 should goe before the fault But Simeon and Levi were divided in Iacob long before Christ came into the world and was put to death by the Priests and Scribes 4. Places of Doctrine 1. Doct. Mariage not to be contracted with men of divers profession Vers. 14. WE cannot doe this thing to give our sister to an uncircumcised man c. This i◠〈◊〉 to the Apostles doctrine Be not unequally yoked with infidels for what fellowship 〈◊〉 righteousnesse with unrighteousnesse c. 2 Cor. 6.6 No league or friendship much lesse mariage is to be 〈◊〉 or enterprised with men of a divers profession Calvin 2. Doct. Gods judgements may be just when the ministers thereof are wicked Vers. 25. THey slew every male Simeon and Levi the captaines and chiefe in this savage exploit 〈◊〉 all the males that were men to the sword for the children were carried away captive this was a just reward upon the City for the sinne of Shechem although the instruments and minister◠〈…〉 did evill We see then that Gods judgements are just when notwithstanding the meanes whereby they are executed cannot be justified as the triall and affliction of Iob as it proceeded from God was good yet Satan the worker or rather minister thereof did it of malice 5. Places of Confutation 1. Confut. Mariage not without the parents consent Vers. 4. THen said Shechem to his father Hamor give me this maid to wife Shechem would not take a wife but by the consent and leave of his father and this generally was the practice of those dayes Abraham provided a wife for his son Isaack Labaâ— gave his daughters in mariage to Iacob This condemneth then the practice of the Church of Rome where it is an ordinary thing for children to bee contracted and marry without their parents consent Muscul. 2. Confut. Against election by works Vers. 25. SImeon and Levi tooke either of them his sword Simeon and Levi two fathers of the Israelites and the one chosen out from his brethren to execute the priest-hood we see what their doings and works were they were guilty of much bloud God chose them not then for their owne vertue or worthinesse but for his owne mercy sake So saith Moses The Lord did not set his love upon you nor chuse you because c. but because the Lord loved you Deut. 7.8 So the Apostle concludeth by the example of Esau and Iacob whom the Lord had chosen and refused the other before they had done either good or evill That the purpose of God might remaine according to election not by works but by him that calleth Rom. 9.11 This maketh against the doctrine of the Church of Rome who ascribe election to the fore-sight of faith and works Rhemist Heb. 5. serm 7. 6. Places of exhortation and morall use 1. Morall That fathers should not suffer their daughters to stray from home Vers. 1. DInah went to see the daughters of the Countrey Bernard hereupon this noteth Sita 〈◊〉 spectas oâ—iose non spectaris tu curiose spectas sed curio 〈◊〉 spectaris thou beholdest idly or vainly but thou art not beheld in vaine thou art curious in seeing others and are more curiously seene thy selfe We see what followed Dinah's wanton and curious gazing upon others gave occasion to the unchaste and adulterous eye to lust after her therefore it is not good to give maidens their 〈◊〉 or to suffer them to wander from home or sightly to behave themselves which hath beene and in the occasion of much evill so the Apostle chargeth that young women should be diâ—erâ—nt chaste 〈…〉 Tit. â— â— Calvin 2. Mor. Sinne committed in the Church and among Christians the more grievous Vers. 7. HE had wrought folly in Israel c. Although no place have any privilege or exemption for sinne yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God Adultery fornication uncleanesse is odious even among the Gentiles but it is most abhominable among Christians As the prophet upbraideth Ierusalem Sodome thy sister hath not done neither she and her daughters as thou and thy daughters Ezech. 16.48 3. Mor. Fornication to be recompenced by marriage Vers. 3. HIs heart clave unto her Shechem having forced Dinah doth not then hate her and cast her off a Ammon did Thamar his sister but his love is the more kindled toward her and he desireth her for his wife which example doth condemne the wicked lust of many which having intised maids unto folly seeke not to make satisfaction by marriage 4. Mor. Spirituall love should bee more forcible then carnall Vers. 19. THe young man deferred not to doe the thing c. Shechem to obtaine his love spareth no cost nor yet refuseth any labour hee accepteth of the hard condition of circumcision which teacheth that if carnall love be so forcible our spirituall love toward Christ should be much more effectuall that
Gentiles as the younger brothers were preferred before their elder brothers the Iewes in Genes 48. Numer 7. Contra. 1. Iacob had no such intendment to prefigure the signe of the crosse but as the present occasion was offered because Ioseph had so placed his sonnes he could not otherwise but by crossing his armes lay his right hand upon Ephraims head so that Ephraim was not preferred to the right hand because Iacob would lay his hands acrosse but Iacob did lay his hands acrosse because Ephraim was to be preferred 2. Although the fathers did beleeve in the Messiah to come yet we finde not that they had so particular a knowledge as to describe the very fashion of the crosse on which Christ suffered 3. Confut. Against the invocation of Saints Vers. 16. LEt my name be named upon them This maketh nothing for the popish invocation of Saints Iacob meaneth not that they should call upon his name but should in the world be called by his name as the like phrase is used before vers 6. they shall be called after the names of their brethren as the women are said to be called by their husbands name Isay 4.2 Neither doe we reade that ever the Israelites made their prayers to Abraham Isaack and Iacob Mercer 6. Places of morall observation 1. Mor. God granteth beyond our hope Vers. 11. I Had not thought to have seene thy face yet loe God hath shewed me thy seed thus God dealeth most liberally with his children granting them many things beyond and above their hope Mercer as the prophet David confesseth thou did dost prevent him with blessings he asked life of thee and thou gavest him along life for ever and ever Psalm 12.3 4. 2. Mor. To submit our naturall affections to the will of God Vers. 19. HIs younger brother Although Iacobs naturall affection might be inclined as well as Iosephs to the elder yet he submitteth his affection to the will of God who had given Ephraim the Eldership so Abraham cast out Hagar and her sonnes because God so commanded although otherwise it was grievous unto him Genes 21.12 14. so we must learne to conforme our wills and affection to the will of God 3. Mor. Gods promise dieth not with his servants Vers. 21. BEhold I die and God shall be with you though Iacob died yet the promise of God died noâ—â— the death of Gods saints though it be grievous to the Church yet it cannot hinder Gods purpose Calvin but as it is in the Psal. instead of thy fathers thou shalt have children whom thou maiest make princes c. Psal. 4â— 16 God can raise up others instead of his faithfull seruants deceased AN APPENDIX OR ADDITION TO THIS SECOND BOOKE containing that divine Prophecie of IACOB in his last Will and Testament and the Historie of his solemne funerall and honourable buriall Dedicated To the right reverend Fathers in God TOBIE L. Bishop of Duresme and MARTIN L. Bishop of Elie. RIght Reverend Fathers among other honorable Friends whom I have remembred in this worke I thought it not fit in silence to passe by your Lordships of whose humanity humility and love especially toward Ministers and Preachers of the word as of the one I heare honourable report so of the other I have comfortable experience that unto you both fitly agreeth S. Pauls description of a Bishop that he should be gentle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of good men as Ambrose saith Episcopuâ— ut membris suis utatur clericis maxime Ministris qui sunt vere filii A Bishop should use Ministers as his members and Clergy men as children I have beene bold to ioyne you together in this Preface that as you were consociate together in your learned education in that famous college and are now still linked together in affection so I would not separate you in this dedication that as Ambrose saith Quemadmodum vobis ibi omnia fuere communia ita hic quoque jus dividuum nesciatis that as there you enioyed a certaine communion so here you should not have a division One of your Lordships hath an interest in me as being Patron of that Church to the which I am called the other hath an interest in this worke to whom one already a painfull and industrious man now as I heare with the Lord did dedicate his labours upon Genesis that which he begunne making but an entrance into this booke I have by Gods grace finished yet proceeding an other way than â—eâ— propounded to himselfe and as yet hath not beene attempted by any so that I may in some sort modesty say with Hierome Opus in manibus mauditim habeo non quod studium â—eum insolenter extollam sed quod sudoris conscius ad lectionem eorum pro vocem nescientes I have a worke in hand not heard of before noâ— that I insolently commend my study but only to provoke to the reading of that wherein I have so much laboured those which yet knew it not In this Booke of Genesis Moses the first and best Historiographer doth pen the lives and acts of the holy Patriarks Abraham Isaack Iacob Ioseph with the rest into whom God vouchsafed this great honour that so great a Prophet as Moses like unto whom there rose not up any in Israel should be the Chronicler of their doings Tullie in a certaine place remembreth of Alexander the great conquerour that beholding Achilles tombe he should thus say O fortunate adolescens qui tuae virtutis Homerum praeconem inveneris O happy young man which hadst Homer to be the setter forth of thy praise But much more happy are these fathers whose doings are commended and recorded by Moses The examples of these godly Fathers who practiced as they professed and so lived as they loved God whose obedience was answerable to their faith doe teach all Christians but especially us that are set apart to this function to beautifie and adorne our holy vocation with a godly conversation So Abraham is set forth in Scripture not onely as a faithfull beleever but as a fruitfull follower of good works by his faith he was justified with God by his works he is also said to be justified that is so declared and testified before men whose example we must imitate both for beleeving and living whose sonnes and daughters we are as the Apostle saith While we doe well Cyprian also well saith Nil prodest verbis proferre veritatem factis destruere virtuteÌ„ serm de mortalit altaribus placere debent qui de altaribus vivunt tales sunt sacrati qualia sacra sunt de singular Clericor It profiteth not in words to pronounce verity and in deeds to renounce verture they which live of the Altar must please the God of the Altar consecrated men should be like to the sacred things In this last addition to this booke I have explaned the divine propheticall speeches and bequests of Iacob to his sonnes and especially
of Purim when vile Haman had cast lots over them for their destruction or the feast of the dedication of the Temple after Antiochus had prophaned it for how can our mercifull God be sufficiently praised who discovered the secret counsels of the wicked undermined the underminers and he that is a wall of fire about Ierusalem hath quenched their fire There is a path as Iob saith which no fowle hath knowne neither hath the kites eye seene it yet the Lord hath declared their works as Elihu answereth and he hath turned the night there is no darknesse nor shadow of death that the workers of iniquitie might be hid therein The Lord hath so brought to passe that neither sagitta volitans per diem the arrow of treacherie flying by day nor negotium ambulans in tenebris conspiracie walking in the darke hath come neere us therefore alwaies praised bee his name Concerning sending of presents a testimonie of our joy that honourable assemblie hath with loving hearts presented to your Majestie a subsidiarie benevolence as a token of their dutie and thankfulnesse And may it please your Majestie also to accept the widowes mite this poore present which I in all humblenesse and loyaltie doe offer to your Princely view thinking it not the least part of my terrene happinesse that as my Synopsis was readie to meet your Majestie at your joyfull entrance so this Hexapla commeth forth by Gods goodnesse to congratulate for your prosperous deliverance The gifts to the poore are your Princely clemencie and bountie to your Majesties loving subjects that as the first is extended according to the honourable custome of this nation in the determining of the Parliament to some kinde of offenders so the other is desired and expected in seeing provision and maintenance to be procured for the Ministers and Preachers of the Gospell which in many places is very small and so the number of them to be not empaired but increased that religion and learning may flourish the two principall props of this Kingdome as your Majestie well knoweth whatsoever some have impiously thought and profanely written to the contrarie God strengthen your Majestie with all the honourable State that as our adversaries have digged pits which hold no water so our Lawgiver with the Princes of Israel may dig wells of springing water with their staves as it is said of Moses that is enact such lawes whereby the spring of the Gospell may be kept open and run along to our posteritie but the heads of the bitter Romish waters may be for ever stopped that all the people of God may use the same joyfull acclamations to such godly lawes as the Israelites did to the well Rise up well sing yee unto it As for the rest I end with the conclusion of Baraks song So let all thine enemies perish O Lord but they which love him shall be as the Sun that riseth in his might Your Majesties most humble Subject Andrew Willet TO THE MOST REVEREND FATHER IN GOD RICHARD BY THE DIVINE PROVIdence Archbishop of Canterburie Primate and Metropolitane of all England and of his Majesties most Honourable Privie Counsell AS concerning lawes so of books Righr Reverend Father there are two opinions some mislike there should be many as Arcesilaus in Laertius whose saying was Quemadmodum ubi multi medici ibi multi morbi ita ubi permultae leges ibi plus vitiorum Like as where are many Physitians there are many diseases so where there are many lawes there are many faults Some thinke it not necessarie there should be any as Demonax used to say Leges prorsus esse inutiles ut quibus boni non egerent mali nihilo fierent meliores That lawes were altogether unprofitable because neither the good stood in need of them neither were the evill bettered by them But Chrysostome with a better spirit approved all good lawes and would have none omitted In cythera non satis esse in uno tantùm nervo concentum efficere universos oportet percuti numerosè decenter Like as to make musick on an harpe to strike upon one string was not sufficient unlesse all were played upon in due measure The like judgement is to bee given of books that as superfluous scribling might be well spared so necessarie and profitable writing is not to be lightly esteemed There are then three sorts of men whom I first desire briefely to satisfie and then I will in few words declare the contents order and end of this worke First some there are that hold these labours superfluous and thinke that this age is given too much to scribling and that the world is pestred with too many books But this is their error that because some books are vainely written doe so judge of all and finding some treatises unnecessarie they imagine the rest to be so Indeed it cannot be denied but that there are some writings which as Aristen compared Logike are like spiders webs very curious but nothing profitable yet hee which should contemne all because he justly condemneth some were like to an unwise patient who because of some unlearned Empirikes should reject the skilfull Physitian as even the Heathen Poets could say that he which neglected learning left the Physitian of his soule In mens divers writings the diversitie of Gods gifts diversly appeareth There is no eye so quicke but may oversee somewhat which another may espie no wit so sharpe but may be more whetted nor yet any gift so meane but there may be some use thereof nor no labourer so simple but may bring somewhat to further Gods building as the Apostle saith Ye may all prophesie one by one that all may learne and all may have comfort Even the greatest Prophet and best interpreter may receive some benefit by the meanest Preacher and expounder True it is that in these dayes bookes are counted the vilest merchandise and the last thing for the most part which a man buyeth is a booke and any thing is thought more necessarie than that which is for the soule This also is the cause why rich men are more sued unto than wise men and Merchants and Vsurers dâ—ores are more frequented than Preachers houses because as one being demanded the reason why wise men went unto rich men and not the rich to the wise answered Wise men know what is necessarie for themselves so doe not the other Therefore the one seeketh things temporall as requisite for the bodie the other neglecteth wisdome being necessarie for the soule Now concerning such neglecters of divine studies and contemners of spirituall labours I say as Hierome answered Ruffinus Mihi meis juxta Ismenium canens si aures surdae sunt caeterorum I will sing unto me and mine as Antigenidas the Musician said to his scholar Ismenius if other mens eares be deafe Another sort there is that are given to carpe at other mens writings who if they be such as are enemies to the
truth I say with the Apostle Am I become your enemie because I speake the truth Hierom saith Scio me offensurum quà m pluâ—imes qui dum mihi irasâ—untur suam indicant conscientiam I know I shall offend many who while they be angrie with me doe bewray their conscience If they speake against him that defendeth the truth they shew themselves therein enemies to the truth if they cannot indure error to be discovered they declare themselves to be in error In this case therefore they which are offended doe discover their owne conscience to bee corrupted But if the reprehenders of this worke be such as blame other mens diligence because they themselves are idle and finde fault with that which they cannot mend and such as like nothing but their owne I answer with the Apostle He that praiseth himselfe is not allowed but he whom the Lord praiseth Now howsoever other are affected toward me and my poore labours this minde I will beare toward the sharpest Censurers and their writings that as the Apostle said of certaine contentious Preachers in his time That so Christ be preached whether under pretence or sincerely hee would therein joy So I say of such writers whether they write of emulation and vaine glorie or of sincere affection so the truth be maintained I doe rejoyce therein and give God thanks for their labours As Hierom writeth of his friends letters Si amas scribe obsecranti si irasceris iratus licèt scribe magnum hoc desiderii solamen habebo si amici literas vel indignantis accipiam Ad Nitiam If thou lovest me write at my request if thou art angrie yet write it is some comfort unto me that I may receive the letters yea of an angrie friend But some doe thinke that it is in vaine for men to write in this age which so smally considereth of their paines and that it is labour lost which findeth not recompence in the world As though peace were the reward of the pen and the grace of God depended upon the grace and favour of men the gifts of God as they are not bought with money so neither should they be sold for money Hee that serveth the world let him looke for his reward in the world he that serveth Christ shall finde him a plentifull rewarder He that said to his Apostles Great is your reward in heaven hath a reward in store for those which labour in his name They which expect either praise or profit in this world having their desire doe receive their reward as our Saviour said of the Pharisies that did all of vaine ostentation They have their reward As for the praise of men as Hierom saith of the Preacher Docente te in Ecclesia non clamor populi sed gemitus suscitetur lachrymae auditorum laudes tuae sint ad Nepotian When thou teachest in the Church seeke not to raise the crying but the sighing of the people let the teares of the hearers be thy praise As the Preacher must not respect the praise of men so neither the writer And concerning other reward of gaine or preferment to be expected Ambrose hath this excellent speech Propositam pia mens mercedem non appetit sed pro mercede habet boni facti conscientiam justi operis effectum angustae mentes invitentur promisso erigantur speratis mercedibus lib. 1. de Abraham cap. 8. A godly minde coveteth no propounded reward but counteth the conscience of well doing and the good effect of the well done worke a reward let unwilling minds bee enticed by promises and stirred up with hope of rewards Now it remaineth that I briefely shew the argument order and matter of this Commentarie wherein I have chiefely propounded unto my selfe omitting the ordinarie and usuall collections the discussing and solution of such questions as seemed more obscure and difficult according to that saying of Augustine Verbi Dei altitudo exercet studium non denegat intellectum The depth of the word of God doth exercise meditation and studie it denieth not understanding And he fitly resembleth the holy writers the Prophets and Apostles to the Angels whom Jacob saw ascending and descending Ascendentes sunt quando perfectis perfecta praedicant descendentes quando parvulis imperitis simplicia insinuant They ascend when they preach perfect things to the perfect they descend when they insinuate plaine things to the simple I have followed the same method in this Commentarie upon Exodus which I did before observe upon Genesis they that know the one may also judge of the other This historie of Exodus consisting of two parts the redemption of the Lords people and the constitution of them being redeemed by wholesome lawes and ordinances I have accordingly divided into two parts or tomes the first whereof handleth the peoples deliverance and preservation unto the 19. Chapter The second treateth of their constitution and setling of their estate by wholesome lawes both Morall Iudiciall and Ceremoniall which part likewise is distributed into two books the first containing the promulgation of the foresaid lawes to Chapter 30. the other the execution thereof thence to the end of the booke Thus have I proceeded in the old Testament hitherto â—ot being yet resolved with my selfe whether to take the books of the Hebrew Scriptures in order which a mans life time would scarce suffice in this manner to goe thorow or to make choice of the more difficult books indifferently out of the old and new Testament In the handling whereof wee shall see the different gifts of Interpreters as Hierome well noteth Multi super Evangelia bene disserunt sed in explanatione Apostoli impares sui sunt alii cum in instrumento novo optimè senserint in Psalmis veteri Testamento muti sunt Dialog 1. advers Pelagian Divers doe treat well upon the Gospels but in explaining the Apostle are unlike themselves others being of sound judgement in the new Testament are no bodie in the old But yet to begin with the old maketh a good way to understand the new for the law is a schoolemaster as the Apostle saith to bring us unto Christ. And as Ambrose elegantly resembleth it Lex velut inferioris molae saxum tarda pigra otiosa The law as the nether milstone is heavie slow and of small riddance But yet as the upper milstone though of greater agilitie and quicker dispatch yet cannot grinde without the nether but both together make good meale so the truth and faith of Christ as fine flower is betweene the old and new Testament minsed and divided forth unto us But this further I must advertise the discreet Reader of not to take offence that I have made use in this Commentarie both of Protestant and Popish writers old and new upon this booke as I have here set them downe in the margen not rejecting the judgement of any that witnesse for the truth For as the Apostle alleageth the Heathen Poets so
2. Iosephus addeth further that the Israelites made ditches and trenches to convey the river and built the great Pyramides of bricke yea they carried the filth and dust out of the citie lib. 2. antiquit cap. 5. 3. Eusebius out of Eupolimus writeth that to make the Hebrewes more odious they were commanded to go otherwise apparelled than the Egyptians 4. But we need not seeke further than in the Scriptures as the businesse of their worke is set forth vers 14. they wrought in clay and bricke and in all manner of rurall workes Exod. 5. they were compelled to seeke straw themselves to make their bricke with and yet nothing was diminished of their daily taske if they failed their officers were beaten And therefore in respect of their hard servitude the Lord saith he brake the bands of their yoke Levit. 26.13 and tooke them out of the iron fornace Deut. 4.20 5. Thus the Egyptians three wayes kept them under they exacted of them tribute to empoverish their wealth Bor. they laid burthens upon them to weaken their bodies and by this meanes they thought to hinder their generation and increase Simler QUEST XI Of the cities Pithom and Rameses which the Israelites built for Pharaoh Vers. 11. ANd they built the cities of munition Pithom and Ruhumses 1. The word is Mischenoth which signifieth not Tabernacles as the Latine translation readeth being deceived as is like by the similitude of this word and succoth which signifieth Tabernacles most reade the cities of treasures as sochen is taken for a treasurer Isa. 22.15 the Hebrewes take them to bee granaries where the Egyptians laid up their store of corne which was the riches and treasure of Egypt so Vatablus readeth repositoria storehouses Lyranus thinketh they were called cities of treasures because they were so sure that they might serve for the keeping of treasure Oleaster deriveth the word of suchan to enclose or shut up as it is taken Psal. 139.3 Thou hast shut up all my wayes and so mischenoth should signifie places made to keepe or shut up any thing and in this sense they may be taken cities of defence inclosed with walles Pererius And so it is most likely that these were cities of munition as the Septuagint read and as the word is taken 1 King 9.19 sic Iun. 2. Pithom some thinke to bee the towne Butis or Buto at one of the mouths or dores of Nilus famous for the Oracle of Latona but it is rather the towne Patraion in the borders of Egypt toward Arabia Petraea whither reached the great ditch made from Nilus to the red Sea supposed to be the worke of the Israelites which Herodotus falsely ascribeth to Pharaoh Necho Iun. 3. The other citie Rahamses Tostatus thinketh to be the same with that in the land of Gosen mentioned Gen. 47.11 by anticipation not bearing then that name but so called when Moses wrote that booke Hierome thinketh that it is there the name of a Province here of the chiefe citie of the Province Perer. which is most like because the Israelites tooke their journey from Rameses but from one citie being so many they could not goe it seemeth by the Hebrew points to be a divers place from the other for that is called Rahmeses this Rahamses and so thinketh Iunius 4. The Septuagint beside these two cities make mention also in this place of On which is Heliopolis but this citie was not now built by the Israelites as Hierome well observeth seeing long before in the storie of Ioseph Pâ—tipherah is said to be the Prince of On and the Septuag Gen. 41. doe make it to be Heliopolis QUEST XII How many yeeres the affliction of the Israelites is supposed to have continued NOw concerning the continuance of the servitude of the Israelites 1. It was neither so long as Iosephus thinketh foure hundred yeeres for seeing the whole time of their being in Egypt could not be above foure hundred and thirtie yeeres Exod. 12.40 and Ioseph lived seventie yeeres after Iacobs comming into Egypt it would follow that this affliction began fourtie yeeres before Iosephs death and beside Iosephus is herein contrarie to himselfe who in the same booke lib. 2. antiquit maketh the whole time of the Israelites abode in Egypt but two hundred and fifteene yeeres 2. Neither yet was the time so long as Eusebius conjectureth 144. yeeres from the death of Ioseph for not onely Ioseph but the rest of that generation were dead before their oppression began of the which number was Levi who lived 23. yeeres after Ioseph for he was foure yeeres elder than he and lived 137. yeeres and Ioseph died at 110. yeeres 3. Neither is the conjecture of the Hebrewes certaine that the affliction tooke beginning at the death of Levi from whence to the going out of the Israelites were 122. yeeres or thereabout for not onely Levi but all of that generation were dead whereof some came very young into Egypt as Phares not then above a yeere old who is like to have survived Levi long ex Perer. 4. Nor yet did their servitude continue an hundred fifteene yeeres beginning after one hundred yeere of their being in Egypt which was a full generation Simler for Phares was of that generation who is likely to have exceeded an hundred yeeres 5. Wherefore seeing all that generation was first dead of the which Phares was one who being a yeere old at Iacobs comming into Egypt may be supposed to live according to the rate of the yeeres of mans life then which was about 130. as Levi lived 137. Kohath 133. Aaram 137. Exod. 6.16 20. then it will follow Phares age of 130. being subduced from 215. the time of the Israelites being in Egypt there will remaine about 86. or 87. yeeres of their affliction when the Hebrewes supposed Miriam Moses sister to have beene borne so called of the bitter affliction which was all her time ex Perer. QUEST XIII The reasons why the Lord suffered his poeple to be afflicted in Egypt WHy the Lord suffered his owne people to be thus hardly entreated 1. It was not chiefly or onely for their Idolatry which they learned and practised in Egypt as Thostatus thinketh Quest. 7. in Exod. For though it is like that they learned some corruption that way of the Egyptians as the Prophet sheweth that the breasts of their virginitie were pressed and they committed fornication in their youth in Egypt Esa 23.2 it appeareth by their setting up of the golden calfe which was a resemblance of the Egyptians god Apis yet it is not like that they practised Idolatrie while Ioseph lived nor generally were corrupted for then the Egyptians in all likelihood would not have so hated them if they had beene conformable unto them in their Idolatrous worship 2. Other reasons therefore may be better yeelded why the Lord suffered his people to be thus tried 1. That the Israelites should hate the impure manners and superstitions of Egypt 2. That by this meanes
as to violate our conscience and to things displeasing unto God to please men But herein the Apostles resolution must stand that it is better to obey Grd than men Acts 4.19 5. Places of confutation 1. Conf. Touching the name of Masse THerefore did they set Princes or Officers of the tribute over them The Hebrewes call tribute missa of messas which signifieth to melt in which sense the Popish Masse may very well be so called for they have melted away all true religion and devotion by that idolatrous invention and they have made it a right masse indeed to draw tribute and advantage unto them from the people and wasting and melting their substance by such cunning fraud 2. Conf. against merits Vers. 20. GOd therefore prospered the Mid-wives Pererius upon these words confuting the opinion of Gregorie that these Mid-wives because of the lie which they made deserved a temporall blessing saith that considerig that they truly feared God and that this worke of mercie which they shewed proceeded of the grace of God Sine dubio meruerunt vitam aeternam Without all doubt they merited eternall life Disput. 10. in 1. Exod. numer 4.5 But this is an unsound assertion for seeing this act of mercie was blemished with their infirmitie in telling a lie as Pererius himselfe thinketh in which regard they had need of Gods mercie as Augustine saith Deus pro misericordia ignoscebat mendacio God of his mercie pardoned the lie how then could one and the same act include both merit and require mercie for grace and workes cannot stand together as the Apostle sheweth If it be of grace it is not of workes else were grace no more grace Rom. 11. 6. These two reasons doe evidently convince that we deserve nothing at Gods hand both because our best works are imperfect and have need of grace to pardon the imperfections thereof and beside we are the Lords bounden servants we doe no more than our dutie when we doe our best and even then also wee are unprofitable servants Luk. 17.10 God indeed crowneth our good works but rather of his goodnesse and mercie than our deserving whose mercie is seene in his gracious promising and his righteousnesse in his faithfull performing 3. Conf. against good works before grace or without grace NOw Bellarmine further by this example of the Mid-wives whom he supposeth to be Egyptians and so Gentiles thus rewarded of God for this their act of mercy would prove that men naturally may performe some good morall worke without any speciall helpe of Gods grace if they bee not urged and pressed by some tentation Lib. 5. de gratia lib. Arbit cap. 9. Contr. 1. He taketh that as granted which is before denied that they were Egyptians I have proved before quest 14. that it is more like they were Hebrew women 2. It is an erroneous speech that in this good worke they were not assisted with Gods grace For the text sheweth that it proceeded from the feare of God which cannot be without Gods speciall grace and assistance and Pererius well confesseth that they were adjuta per interiorem earum animis infusam gratiam helped by inward grace infused into their mindes Ibid. 3. This example is unfitly alleaged for here they were assayled by a manifest tentation the danger of their lives in disobeying the King and therefore according to Bellarmines owne position they could not doe this good worke without the speciall helpe of God 6. Places of morall use 1. Mor. For their comfort that die in exile Vers. 6. NOw Ioseph died and all his brethren All these died and obtained not the promise and they died out of their countrey It should not therefore seeme a grievous thing unto the children of God if they end their dayes in a strange countrey in exile or banishment or upon other occasions For the earth is the Lords and the fulnesse thereof Psal. 24.1 Ferus 2. Mor. God turneth affliction to the good of his children Vers. 12. THe more they vexed them the more they multiplied God can turne affliction to the best prosperitie our owne corruption maketh oftentimes hurtfull unto us but affliction by Gods goodnesse becommeth fruitfull and profitable unto us as the Prophet David saith Before I was afflicted I went astray Psal. 119.67 3. Mor. God overturnes the counsell of the wicked Vers. 12. ANd they were more grieved Thus we see how God is able to disappoint and overturne the counsels of the wicked the Egyptians thought by thus oppressing the Israelites to breed their owne quietnesse and now seeing the children of Israel to increase the more they are so much the more grieved and discontented Thus God turned the counsels of Pharaoh against the Israelites of Saul against David of the Jewes against Christ upon their owne head Simlerus CHAP. II. 1. The method and parts of the Chapter IN this Chapter is set forth the condition of the instrument which God prepared for the deliverance of the people to verse 23. and of the people which were to be delivered For the first Moses is set forth first in his infancie where is shewed his nativitie vers 1 2. his conservation by the naturall care of his mother v. 3. and sister v. 4. and the supernaturall instinct of Pharaohs daughter who taketh up the childe v. 6. then his education to vers 10. Secondly in his mans estate where his publike actions are described both in shewing himselfe a Judge in being revenged of the Egyptian and a mediatour betweene his brethren to vers 16. and his private comming to Midian vers 20. and his mariage there both with the occasion thereof his cohabiting with Revel and the introduction thereunto his kindnesse shewed to his daughters to vers 21. and the fruit of his mariage the birth of his sonne For the second there is declared the complaint of the Israelites for their bondage vers 23. the mercifull inclination of God vers 24 and fatherly condescention unto them vers 25. 2. The divers readings Vers. 3. Tooke for him an arke of bulrushes Iu. A.P.B.L. rather than of reed S. of papyr that is of that kinde of stuffe whereof they made papyr the word is goma another word is used in the end of the verse for reed Vers. 14. Speakest thou this to kill me Iu. A. better than thinkest thou to kill me G. or intendest B. or wilt thou kill me L.S. the word is Amar to speake Vers. 15. And Pharaoh heard of this matter G.I.A.P. rather than heard of it B. or heard this speech L.V. or this word S. Dabar signifieth both the first rather for Moses speech offended not but his act Vers. 16. The Prince of Midiam had seven daughters I. C. rather than the Priest G. B. cum cater Cohen signifieth both and it seemeth he was both Prince and Priest as they used to be in those dayes Vers. 17. Drove them away I. that is the servants which attended upon Revels daughters for it is put in
though hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of
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. Grâ—gorie 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 â—oades 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Alberâ—us 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
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
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 exterâ—a 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
intended no evill or hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made
God in Luc. 22. Of Hierome Nihil ita repugnat Deo quâ—m cor impoenitens solum crimâ—n est quod veniam consequi non potest Nothing is so against God as an impenitent heart it is the only sinne that cannot attaine pardon 6. Places of morall use 1. Obs. By the suddennesse of Gods judgements we are taught to watch Vers. 6. ABout midnight will I goe forth into the middest of Egypt God smiteth the Egyptians at midnight when they were most secure and the Apostle sheweth that the comming of Christ should be sudden even like the comming of a theefe in the night 1. Thess. 5.2 And therefore this doth admonish us alwayes to be watchfull as our Saviour said to his Apostles These things that I say unto you I say unto all men Watch Mark 13.37 Ferus 2. Obs. To be zealous in Gods cause Vers. 8. SO hee went from Pharaoh very angry God would have us to be zealous in his cause and not to doe the worke of God negligently Simler The Wiseman saith that hee which is slothfull in his worke is the brother of him that is a great waster Prov. 18.9 And the Lord threatneth the Laodiceanâ— because they were luke warme to spue them out of his mouth Revel 3. 3. Obs. The heart of the wicked is hardened to set forth Gods glory Vers. 9. PHaraoh shall not heare you that my wonders may be multiplied God hardeneth the heart of the reprobate that his glory thereby might be the more set forth as the Apostle saith Rom. 9.17 For this same purpose have I stirred thee up that I might shew my power in thee and that my name might bee declared through all the earth Genevens 4. Obs. God foresheweth his servants of their troubles that they should not be offended Vers. 10. ANd he suffered not the children of Israel to goe Like as the Lord had foretold unto Moses so it commeth to passe and this the Lord did that Moses being forewarned before should not be offended to see the malicious obstinacy of Pharaoh So our Saviour saith unto his Apostles These things have I said unto you that you should not be offended Ioh. 16.1 The Lord acquainteth his servants with 〈◊〉 troubles and afflictions aforehand that when they come they should be prepared for them CHAP. XII 1. The method and Argument IN this Chapter containing the deliverance of the children of Israel out of Egypt with the signe and assurance thereof the institution of the Passeover there are three things principally handled The institution of the Passeover to vers 29. then the manner of the deliverance and departure of Israel out of Egypt to vers 41. Lastly the perpetuall Law of the Passeover repeated to vers 51. 1. In the first part first there is the commandement of God to Moses concerning the Passeover to vers 21. then the relation thereof by Moses to the people to vers 29. The commandement is either concerning the Passeover to be solemnized and kept at that time to vers â—4 or the perpetuall observation thereof to vers 21. In the first there is prescribed 1. the preparation of the Passeover both when in the first moneth vers â— and the tenth day 2. By whom the preparation shall be made vers 3 4 and what a lambe without blemish of a yeere old vers 5.2 The killing and eating of the lambe to the killing belongeth the description of the time at even vers 6. and what they shall doe with the bloud strike it upon the dore-posts vers 7. To the eating belongeth both how it shall be eaten with unleavened bread and sower herbes vers 8. how it should be dressed rosted with fire vers 9. what they should eat even all reserving nothing vers 10. and in what manner and habit vers 11. 3. The use to be a signe upon their houses of their deliverance where is shewed what shall befall the Egyptians that night vers 12. and how the Israelites shall escape the plague vers 13. In the commandement for the perpetuall observation 1. The solemnity of the time is prescribed of the first day vers 14. of seven dayes to be kept with unleavened bread vers 15. and of the first and seventh day in abstaining from all kinde of worke with an exception of the labour about their meat and drinke vers 16. and the reason of this solemnity their deliverance vers 17. 2. The manner of keeping it with unleavened bread is more fully described both how long they shall eat it vers 18. the danger in not observing this ceremony vers 19. and it must bee kept generally of all vers 20. In the relation of Moses to the people 1. he repeateth the manner where and how they shall strike the bloud vers 22. 2. To what end because by this meanes the Angel of God will passe by their houses 3. The celebration of the day is commanded with the end for a perpetuall commemoration thereof to their children vers 27. 4. The obedience of the people is shewed vers 28. 2. In this second part which containeth the history of the peoples deliverance and departure 1. The occasion is set forth which shewed how the Lord destroyed the first borne in Egypt vers 29. then Pharaoh in haste called for Moses and Aaron and bad them goe with all they had vers 31.32 and the Egyptians forced them vers 33. 2. The manner of their going forth is described they went in hast with dow trussed upon their shoulders vers 34.35 and they went out richly having received jewels of gold and silver of the Egyptians vers 35. then the reason thereof is shewed the Lord gave them favour vers 36. 3. The circumstances belonging to their departure are expressed First of the place from whence and whither they went Secondly of the persons by their numbers vers 37. and divers kindes vers 38. Thirdly the time after the space of 430. yeeres 3. In the 3. part concerning the law of the Passeover there is the prescription then the execution and in the prescription three things are described 1. Of the persons that shall be admitted to eat thereof or not admitted vers 44 45. 2. Of the place where it shall be eaten vers 46. 3. The manner required in the thing a bone must not be broken vers 47. in the persons they must be circumcised that eat thereof vers 48 49. then followeth the execution by the people vers 50. 2. The divers readings Vers. 3. A small beast I.V. rather than a Lamb. B.G. cum caeter sheb signifieth either a Lambe or a Kid for they might take of either vers 5. they could not take a Lambe of Kids or Goats Vers. 4. Both he himselfe shall take and his neâ—ghbour I. C. better than he shall take his neighbour B. G. cum câ—ter for here the conjunction and his neighbour is omitted and the distinction over heâ— himselfe doth sever it from the clause following the meaning is that hee and his neighbour should joyne
thing worth because they did begin to eat unleavened bread on the 14. day at even and so from the 14. day till the 21. day numbring the first day there are eight dayes for the 14. day was ended when at eve after the sunne set they began to eat unleavened bread and then entred the 15. day wherefore it is said Levit. 23.6 In the 15. day of this moneth shall be the Feast of unleavened bread the 15. day then was the first and not the fourteenth 3. Wherefore according to the words of the text we hold that there were onely seven dayes of unleavened bread kept as is evident Exod. 12. Levit. 23. Numb 28. Deut. 26. And whereas Rupertus alleageth this text the first day shall bee holy unto you likewise the eight day shall be aequè venerabilis as well observed no such place can be found but the contrary in the first day shall be an holy assemblie likewise in the seventh day chap. 5.16 So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant 4. And as there were not more than seven dayes so neither was there lesse For whereas it is said Deut. 16.8 Six dayes shalt thou eat unleavened bread and the 7. day shall be an holy assemblie the seventh day is not excluded as being none of the seven dayes of unleavened bread but is named by it selfe as being a principall and solemne day among the rest Perer. QUEST XXIII Why he which did not eat unleavened bread was to be cut off NOw as touching the festivall dayes of unleavened bread in particular first there ariseth a question about the first day of the seven whether the 14. or 15. day should be the first 1. Here we refuse the opinion of Rupertus seene before that they began to eat unleavened bread upon the 14. day of the moneth for then there should be eight dayes of unleavened bread and not seven onely as the Scripture saith and where it is said vers 18. In the first moneth and the fourteenth day of the moneth at even yee shall eat unleavened bread there the even is joyned with the fourteenth day not as a part thereof but as immediatly following for then in just account began the fifteenth day the first of unleavened bread Levit. 23.6 2. Neither doe we here receive Thostatus opinion who thinketh that the even when they began to eat unleavened bread was part of the fourteenth day but because it was but a small part it may be counted with the 15. day and so much was taken out of the 21. day for before Sunne set they began to eat unleavened bread Contra. 1. The evening began after Sunne set and then the day was ended that time then that followed was part of the 15. day and not of the 14. and that the evening began after the Sunne went downe is evident because betweene the first evening which was before the Sunne set and the latter evening at and after the Sunne set the lambe was to be killed as is shewed before quest 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed but the contrarie rather that till the even of the 21. day which was after Sunne they were to eat unleavened bread till about the same time when they began 3. Therefore we thinke that not the 14. day but the 15. was the first of unleavened bread for these reasons 1. Because otherwise there should be 8. dayes of unleavened bread and not seven 2. Iosephus saith that the Jewes kept no festivall day without burnt offrings and ceasing from labour lib. 3. antiquit cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke vers 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt vers 17. but they went out not upon the 14. day it was the morrow after the Passeover when they went out Numb 33.3 for upon the 14. day which ended at Sunne set they did not goe out seeing about midnight following the first borne of the Egyptians were slaine before the Israelite◠departed Perer. QUEST XXIV In what sense the first day of the seven was called holy Vers. 16. IN the first day shall be an holy assemblie 1. It is called an holy day because it was sequestred and set apart from all prophane use and consecrated as peculiar unto God In which sense both certaine places as the sanctuarie and vessels as they which belonged to the Sanctuarie and certaine persons as the first borne which were afterward redeemed were holy and consecrate unto God 2. This day was holy in three respects First because they were not to prophane it with any bodily worke secondly because there were peculiar sacrifices appointed for this first day of the seven as two bullocks one ramme seven lambs of a yeere old Numb 23. Thirdly because upon this day as likewise on other festivals they fared better and put on their festivall robes as Nehemias prescribed to be done in another festivall day chap. 8.10 Goe and eat the fat and drinke the sweet and send part unto them for whom none is prepared for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day and of other festivals upon this day though all other worke be forbidden yet it was lawfull to prepare their meat and drinke and so it was lawfull also upon the Feasts of Pentecost and of the Feast of Tabernacles but upon the Sabbath it was not lawfull to doe so much as they were forbidden to gather Manna upon the Sabbath chap. 16.5.23.19 and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use Exod. 35.3 Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour Perer. 4. It is also called holy in respect of the holy convocation because the people were therein to bee called together to attend the service of God leaving all other works Iun. QUEST XXV Of the second solemne day of the pasch COncerning the second day of the paschall solemnitie this was peculiar to that day that therein they brought a sheafe of the first fruit of their harvest unto the Lord this was the morrow after the Sabbath Levit. 23.11 Wherein is to be considered 1. That then all their harvest was not ripe in Palestin◠but onely they culled out certaine principall eares and out of the forwardest grounds for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly 2. They were not eares of wheat which was not ripe till Pentecost seven weekes after Exod. 34.21 but eares of barlie which was first ripe 3. Neither were they fully ripe and hardned for they did drie the eares at the fire and then rubd out the corne Levit. 2.14 4. The word Sabbath
prescribed for the solution whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking
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
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 â—ight 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
of the Egyptians in the red sea and of his mercie in sending them Manna from heaven and water out of the Rocke whereby they were confirmed against their enemies this experience should they have wanted if they had gone the other way 3. Now if they should have purposed to flee from Amaleke they could not because they had the sea on their backes which would have beene no let unto them to escape from the Philistims if they had beene afraid of them 4. The Amalekites did but set upon the Israelites by the way and cut off the hindmost and feeblest of them Numb 25.18 but if they should have gone thorow the middest of the Philistims countrey they should all have beene in danger they were also a stranger and more warlike people than the Amalekites Perer. QUEST XV. Of the reasons why the Lord lead his people about by the wildernesse THe reasons then why the Lord thought good to lead his people about partly here and in other places of Scripture expressed are these 1. Because he would not yet put his people being weake and not confident upon the Lords helpe to such hard combats as they were like to have with the Philistims but first he would teach them and prepare them even as the Eagle first teacheth her young ones to flie before they altogether forsake the nest and trust to their wings So Moses saith hee led him about and taught him as an Eagle stirreth up her nest flâ—ttereth over her birds Deut. 33.11 Like as the infant first is fed with pappe before hee eat strong meat and as a souldier first exerciseth himselfe with the weapon at home before he goe to battell against his enemy so the Lord would have his people first exercised and prepared before they should bee employed in the Lords battels against the Cananites Perer. 2. Another reason is here touched lest they might have repented and turned backe into Egypt for if afterward having no such occasion yet they often purposed to have retired into Egypt much more now the way being so ready and easie to returne Simler 3. Therefore the Lord to cut off all such purposes and after thoughts of theirs did lead them thorow the red sea that it might have stopped their flight backe againe into Egypt Ferus 4. Beside the sinne of the Amorites and of the other Cananites was not yet full and therefore the Lord purposed to bring his people about and to stay till their wickednesse was come to their height Simler 5. The Lord also would have the Philistims spared both because of their kindnesse shewed to the Patriarkes Pellic. as also to keepe them in store for the exercising of his people and chastising of them when they transgressed Ferus Rupertus 6. If they had gone the neerer way by the Philistims countrey the Egyptians might more easily have overtaken them and joyning with other nations have put them in greater danger Calvin 7. Further then the Lord had not gotten himselfe such honour in the overthrow of the Egyptians in the red sea if the Israelites had not gone that way 8. But the chiefest reasons of all were these two that the Lord might shew his wonderfull and miraculous workes in feeding and leading his people in the wildernesse and that he might try and prove them whether they would be obedient both these reasons are shewed Deut. 8.2 Thou shalt remember the way which the Lord thy God led thee forty yeeres in the wildernesse for to humble thee and to prove thee what was in thine heart whether thou wouldest keepe his commandements or no c. he made thee hungry and fed thee with Manna which thou knewest not c. thy rayment waxed not old upon thee neither did thy foote swell those forty yeeres Perer. QUEST XVI Whether the Israelites came up armed or five in a ranke Vers. 18. ANd the children of Israel went up well appointed c. 1. Here we refuse the translation of the Septuagint that they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fift generation for howsoever some goe about to justifie this translation because they came out in the fifth hundred yeere foure hundred and thirty yeeres being already expired as Augustine or in counting five generations from Iacob Levi Coath Amram Moses and Iacob himselfe to make the fift as Augustine also quaest 44. in Exod. or in making the computation by Iudah where we have five generations Pharez Ezrom Aram Aminadab Naâ—sson who was the Prince of the tribe of Iudah when the Israelites came out of Egypt as hee is named among the Princes Numb 7. though if the count be made by Levi there are but foure generations from the comming of Israel into Egypt and their going out Coath Amram Aaron Eliezer who divided the land Hierom. epist. 125. Notwithstanding these excuses and devices the interpretation of the Septuagint is neither here agreeable to the Hebrew which hath not the word doth or any such that signifieth a generation and chamushim signifieth quinque five not quinta the fift in the singular as Hierome well observeth in the foresaid place neither is it consonant to the Scripture which saith they should returne into Canaan in the fourth generation Gen. 15.16 for from Coath to Eleazer who helped to divide the land Iosuah 14. are foure generations 2. Neither doe I approve their opinion that read they went up armed for as Oleaster gathereth it is not like that the Egyptians would suffer them to have any armour and they being but servants in Egypt how should they get so much armour If they say as Pererius answereth to justifie the Latine translation herein that when they asked of the Egyptians their jewels they might receive of them armour likewise it is not like that they would cumber themselves with such carriage but rather take the most precious things beside it doth more set forth Gods glory that the people were defended having no weapons or armour but being protected by God only Borrh. Pererius further answereth that they were not without weapons because presently after their departure they fought with Amaleke Contra. This sheweth indeed that some weapons they had and yet their victory was obtained not by their weapons but by the prayer and lifting up of Moses hands but this proveth not that all of them had armour even six hundred thousand for a few only chosen from the rest did fight with Amaleke Therefore Iosephus opinion is probable that the Israelites came forth of Egypt unarmed and that after the Egyptians were drowned in the red sea their armour and weapons being driven to the shore were distributed by Moses among the people 3. If then it be not like they went up armed then their construction seemeth lesse probable that because the word chamushim signifieth five they were appointed with five severall kinds of weapons for this had beene sufficient to have loaden them whereas they carried their dow on their backes and rayment with vessels of gold and silver which the Egyptians
had beene the worke of the winde the waters would have beene driven all one way and the wind could not have so parted the waters as to make a way in the midst beside if the wind had caused it then when the wind ceased they would have returned againe but so did they not till Moses lift up his rod againe wherefore it was the Lords miraculous worke beyond the power or strength of any creature 3. Yet it pleased the Lord to use this creature to shew his power over all things which he hath made Calvin and this winde served not for the dividing of the water but rather for the drying of the ground after the waters were parted Cajetan QUEST XIII At what time of the night the Sea was divided NOw at what time the Sea was thus divided it may be thus gathered 1. It is evident that this was done in the night because the fierie cloud did give light onely in the night as it did now vers 20. and it was darke among the Egyptians 2. Whereas they used to divide the night into foure parts which they called watches of the night after the phrase of militarie discipline giving unto each watch three houres it seemeth also that the Sea was thus parted in the first watch in the beginning of the night for after the fierie cloud had changed his place Moses presently stretched his hand upon the Sea vers 21. 3. But whereas Pererius thinketh that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea and that they staied on the shore till the wind had dried the ground for them to goe on which he thinketh was ceased before they entred for otherwise the wind would have beene troublesome unto them this his opinion seemeth improbable 1. As soone as the Sea was divided and a way made for the people it is like they followed and staied not on the shore because the Egyptians still pursued them they would therefore slacke no time 2. The Lord bid Moses that they should goe forward vers 15. it is like then they staied not five or six houres on the shore 3. The East wind did blow all night vers 21. therefore it was not laid before the Israelites went in for after that the Egyptians wheeles were taken off vers 25 as may be conjectured by the violence of the wind 4. Neither was this wind discommodious to the Israelites the walles of the water might keepe it from them or the Lord knew how to qualifie it toward them and to turne the rage thereof upon their enemies 5. Neither needed they to stay so long till the ground were dried for them hee that could make a way in the water for them to passe could also prepare the ground 4. Neither was it so long as Pererius imagineth before the Egyptians entred after the Israelites as about the end of the third watch which was toward the morning for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters vers 24. and before that the Egyptians were gone into the midst of the Sea vers 23. we must allow them more than two or three houres to reach so farre into the Seaâ—â— it may therefore rather be supposed that the Israelites going in in the first watch the Egyptians might follow them in the second for they were not farre from them as vers 9. it is said that Pharaoh and his host overtooke them camping by the red Sea and they were so neere that the Lord caused an extraordinary darknesse among the Egyptians to keepe them from the Israelites vers 20. QUEST XIV Whether one way were made in Sea or twelve for every tribe one FUrther it is a question whether there were one onely way and path made for the Israelites in the red Sea or for every severall tribe a severall way so that in all there should be twelve divisions of the red Sea for the twelve tribes Origene in his homilie upon this place writeth that this was an ancient tradition among the Hebrewes quod propria unicuique in mari aporta est via That every tribe had a peculiar way made for them in the Sea To this opinion subscribeth Thostatus divisum esse mare in duo deciâ— sectiones pro numero tribuum That the Sea was divided into twelve parts according to the number of the tribes Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them and Epiphanius Heres 64. This opinion both Origene and Thostatus doe ground upon that place Psalm 136.13 Which divided the red Sea into divisions Secuit mare in segmenta as Iun. translateth But Thostatus doth fully answer this objection that here the word translated divisions or parts in the plurall is so used according to the phrase of Scripture that useth the plurall sometime for the singular or else they are called divisions because of the greatnesse and largenesse of the division which sufficed as if there had beene many Cajetanâ— also addeth that they are called divisions in respect of the Sea which was divided into two parts Nam una incisio plures facit incisiones For one incision maketh many incisions as he giveth instance of a loafe being cut or divided with one cutting there are made two parts So the red Sea with one division was parted in twaine Origene urgeth also that place Psalm 68. There was little Benjamine with their ruler and the Princes of Iudah with their assemblie the Princes of Zebulon and the Princes of Neptalie whence he would inferre that all the tribes went thorow the Sea in their order But this may rather be referred to the publike and solemne thanksgiving afterward as mention is made of the singers and players of Instruments that went before vers 25. then to their marching thorow the Sea And the Prophet seemeth rather than both to describe the manner of their publike thanksgiving in the Sanctuarie as vers 24. They have seene O God thy goings in the Sanctuarie And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah Iudg. 20. and of the civill warres with the house of David and with Iudah was much wasted that it was a small tribe in respect of the rest 2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorow the red Sea for the people to follow 1. Because if there had beene twelve sundrie paths it would have much amplified the miracle and it is not like the Scripture would have beene silent therein yea the Scripture affirmeth the contrarie that there was but one way made for all Israel as vers 12. The waters were a wall unto them on their right hand and on their left hand which sheweth that the water stood up betweene them but on two heapes and they walked betweene them 2. Divines doe hold that miracles are not to be multiplied without cause seeing then that one large
25.18 4. It was not necessary the Israelites should returne over the red Sea againe for the Lord did not lead them the neerest way which was through the Philistims country but about by the vast desert therefore that is no reason to being them over the Sea againe because of the neerer way 2. That the Israelites went through the midst of the Sea 1. The Scripture evidently speaketh Psalm 135.13 He caused Israel to passe over in the midst of it The word is ghabar which signifieth transire to passe over 2. If they had gone on the other side of the red Sea toward Egypt they must have passed along by the Philistims countrie which the Lord intended not to doe chap. 13.17 and Iosephus addeth this reason why they went the other way Ne Palestini quos ob veterem simultatem infensâ—s habebat de hac prâ—fectione certiores fieripossent Lest the Philistims who had an old grudge against them should have knowne of their journey But they must needs have knowne it and hindred it likewise if they had compassed about the red Sea Est enim eorum regio Aegypto contermina For their countrie doth border upon Egypt 3. Iosephus also in the same place useth another reason voluit obiter juxta Dei mandata in montem Sinai populum sacrificaturum adducere Moses purposed according to the commandement of God to bring the people unto mount Sinai to sacrifice But the next way unto mount Sinai which is a mountaine in Arabia Galath 4.25 was not to goe backe againe into Egypt but to passe over the red Sea 4. Beside it is not like that the Lord would bring them backe againe unto the Egyptian coast Lyran. For so they should have beene in danger againe of the enemie 5. The Israelites from the red Sea went forward to the wildernesse of Shur but that was beyond the red Sea toward the countrie of the Ismaelites Gen. 25.18 not on this side toward Egypt 6. Lastly of this opinion that the Hebrewes went through the Sea are Iosephus who saith Iamque in adversum littus Hebraei evaserant The Hebrewes were escaped to the other shore against them lib 2. antiquit cap. 7. Likewise Philo Tempestas procellosa in littus adversum ejâ—cit Aegyptorum enectorum corpora A tempestuous storme cast the dead bodies of the Egyptians upon the contrarie shore that the Hebrewes might see them so also Euseb. Nysen Ictu Mosaica virgae in oppositam usque ripam hinc atque hinc cedentibus aquis scissura pervenit By the stroke of Moses rod the waters did cleave along and give way even unto the banke on the other side and as the way was made throughout overtwhart the Sea so the Israelites followed Ex Perer. QUEST XVII The division of the red Sea not the worke of nature but altogether miraculous IN the next place it would be inquired whether this division of the red sea were altogether miraculous or whether it might not be helped by the worke of nature or mans providence 1. Artapanus an ancient writer reporteth hereof two opinions among the Egyptians the Heliopolites doe hold that when Pharaoh followed after the Hebrewes Moses by the stretching out of his rod divided the Sea the Memphites affirmed that Moses being skilfull in such naturall observations did wait when the red Sea was at the low ebbe and then conducted over the people But this foolish opinion is confuted by Diodor. Tarsens Chrysostomes Master who by these two reasons overthroweth it 1. That when the Sea ebbeth the waters onely toward the shore do abate the chanell of the Sea is not emptied and againe the ebbing of the Sea could not make the water stand up on each side like a wall 2. Neither is Iosephus narration probable who to perswade that this was no incredible thing for the Sea to give way to the Hebrewes alleageth that in like sort the Pamphilian Sea did open a way to Alexander in his expedition against the Persians lib. 2. antiquit cap. 7. by which instance Iosephus doth much extenuate this great worke which the Lord did for his people Concerning which storie of Alexander 1. Neither is the censure of Iacobus Crinitus to be approved who utterly denieth it to be true which Iosephus reporteth and they which write of Alexanders affaires make mention of no such thing for beside that Iosephus saith id quod omnes testantur c. Which all they doe testifie that have committed to memorie Alexanders exploits who it is like had seene and read some of those writers whose bookes may bee now perished Quintus Curtius lib. 5. in a word touched such a matter Mari novâ—m itâ—r in Pamphiliam aperuerat He opened a new way by the Sea into Pamphilia 2. And yet we may hold the report of Iosephus to be uncertaine and not credible that Alexandrâ— ductu Macedonibus Pamphilium mare câ—ssit That the Pamphilian Sea gave way unto the Macedonians under the leading of Alexander For this were to impaire the credit of this great worke 3. Therefore Strabo for this matter commeth neerer the truth who writeth to this effect that there is an hill lying upon the Pamphilian Sea called Climax by the which there is a passage on the Sea shore when the Sea is calme and still the waters so abating that the ground is left naked which at the flowing of the waters is covered againe And Alexander comming that way prinsquam fluctus rediret movit Set forward before the waters returned but because it was winter before he was passed it so fell out that the waters overtooke him Vt tota die iter faceret in aqua â—â—â—biliâ—◠〈◊〉 That he travelled all the day up to the middle Strab. lib. 14. This passing then of Alexander by the Pamphilian Sea was much unlike to the Hebrewes walking through the red Sea First he went along by the shore but they went through the Sea Secondly Alexander watched his time when the Sea ebbed but the ebbing of the red Sea could not helpe the Hebrewes to goe through Thirdly the waters returned before Alexander was gone by but the Sea gave way still to the Israelites till they were all gone over but it overwhelmed the Egyptians 3. Paulus Oresius writeth that there are yet certaine miraculous monuments of this miracle extant at the red Sea that the very trace of the chariot wheeles are to be seene not onely on the shore but in the Sea as farre as ones eye can discerne them and that if those marks be defaced they renew againe Ores lib. 1. But what credit there is of this report is uncertaine it may seeme rather fabulous than otherwise the monument of this miracle is sufficiently extant in Scripture we need not to seeke it in the sand And if any such monument were to be seene rather the footsteps of the Hebrewes that walked that way than the prints of Pharaohs chariot wheeles were likely to remaine in remembrance of that miracle which God wrought for his people
4. But howsoever the truth is concerning that miraculous monument of the traceings of the chariot wheeles these things were miraculous indeed and shew it to be Gods extraordinarie worke beyond the wit of man or the power of nature 1. It was a great miracle that a way should be made through the Sea to the very bottome the water useth to ebbe onely about the shore not in the bottome and depth of the Sea 2. That the waters stood up as a wall on each hand it was also miraculous and contrarie to the nature of the liquid element of water 3. That such a great winde should bee raised on the sudden and drie the ground in so short a time was also admirable 4. That the waters returned upon the Egyptians on the one side of the Sea when as yet the Israelites were not all gone over on the other it was wonderfull Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder lightning and raine Psal. 77.18 that the wheeles of their chariots were taken off while the Israelites passed on quietly it was a thing of great admiration 6. Gods providence also was seene in that not one of the Egyptians remained nor yet one of the Israelites were missing 7. The casting up of the bodies of the Egyptians and of their armour also as Iosephus thinketh which was after distributed among the Hebrewes was extraordinarie whereas such things use to sinke at the first 8. The driving of them to the contrarie shore which was further off was Gods speciall worke 9. The Egyptians desperate following of them into the Sea when they saw the waters stand up as a wall is much to be admired 10. But more the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night QUEST XVIII The division of the red Sea and of the river Iordan compared together BUt to compare this miracle of dividing the red Sea by Moses with the parting of the river Jordan before Iosuah 1. In some points they agree together both of them were wrought by an extraordinarie power both were done to the same end for the passing over of the people of God and they had the like effect the setting forth of the power of God 2. But herein they differed 1. The Sea was divided to deliver them from danger of their enemies Jordan to bring them into the land of Canaan to encounter with their enemies 2. There at the stretching of Moses rod the waters parted here at the presence of the Arke 3. There the waters stood up on each side as a wall here the upper waters onely stood up on an heape the nether waters were cleane cut off and ran into the dead Sea 4. Here twelve stones were set up for a monument there no such thing was done because they were not to returne thither againe but Jordan was alwayes in their sight 5. There a great wind was raised to drie the ground here none such needed because the chanell of Jordan was sandie and hard 6. There the people were guided by the leading of the cloudie and fâ—rie piller but here they needed it not being come into an habitable countrie whereas then they walked in desert and unknowne places 7. There a solemne thankesgiving was given immediatly unto God here in stead thereof the people were circumcised in Gilgal Iosh. 5.8 There the Egyptians were overwhelmed in the waters but here no such revenge was taken upon Gods enemies but the people of God onely provided for 3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other 1. Because as the Sea was larger than the river so the miracle in the standing up of the greater waters was greater 2. The people were at this time more distressed and therefore their deliverance more joyfull 3. The destruction of their enemies doth also set forth this worke beyond the other 4. The great fame also that went of this miracle more than of the other which was spoken of among the Gentiles as Rahab of Jericho taketh notice of it Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians 1. Sam. 6. â—0 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea 1. Because Jordan had a perpetuall current running along into the dead sea and therefore the upper waters which ran from the fountaine and head of Jordan were either miraculously staied in the spring from flowing out or else they did swell into an heape as high and huge as a mountaine still increasing which of the two is most agreeable to the text The waters that came from above staied and rose up upon an heape Iosh. 3.16 2. The other thing singular in the cutting of Jordan was that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once for the water being so much higher than the bankes would have overflowne all the Countrie if they had not been restrained by the power of God and brought to their ordinarie course Perer. Here follow certaine questions of the overthrow of the Egyptians in the red Sea QUEST XIX Of the blindnes of the Egyptians running upon their owne destruction Vers. 23. ANd the Egyptians pursued Herein appeareth the just judgement of God upon Pharaoh that they were so blinded that they run headlong into their owne destruction and follow the Israelites into the Sea of this their blindnes the reasons were these 1. The longanimitie and patience of God toward them in sparing their lives hitherto and onely touching their ground and cattell and first borne in those ten plagues 2. Their malice in desiring to be revenged of the Israelites 3. Their covetous and greedie desire to recover their substance Ferus 4. Iosephus addeth more Cum incolumeâ— illos terram tenere videbaut sibi quoquâ— cundem eventum pollicebantur When they saw that the Israelites did walke on the ground they did promise unto themselves the same event But they were deceived for that way was made for those that fled from their enemies to escape them not for the enemie that pursued the innocent to destroy them 5. But the greatest cause of all was that God had given them over to a reprobate sense Spiritu vertigiâ—is in reprobum sensum abducuntur They are carried headlong by a brainsicke spirit into a reprobate sence Pellican maxime eos excacavit judicium Dei Most of all the judgement of God blinded them And these foure are the ordinarie causes of the excecation and blinding of men abusing of Gods long suffering malice covetousnes and Gods justice concurring in giving the wicked and obstinato over to themselves Ferus QUEST XX. VVhy the Lord looked in the morning toward the Egyptians Vers. 24. NOw in the morning watch when the Lord looked c. 1. The Lord is said to looke and behold two wayes
the daughters of Israel came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and
charitatis seipsum prâ—cinxit Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as
plagues of Egypt are not here signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further
that the palme trees were not Admodum proâ—â—ra propter loci ariditatem That the palmes were not very tall because of the drinesse of the place wherein he seemeth to follow the Septuagint that there were seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trunkes of palmes But the text sheweth that it was a watry place where were twelve fountaines and therefore the Palmes there growing were like to be goodly trees And if they were such stubs and stumps of 〈◊〉 neither profitable for shadow or fruit Moses would not have made such a speciall mention thereof both here and Num. 33.7 Iosephus goeth on and telleth that these twelve fountaines were not sufficient Vt humiditaâ—em terrâ— subministrurent To minister moisture to the earth But the contrary is shewed before quast 52. and it seemeth it was a warry and commodious place because it is said they camped there by the waters 8. Iosephus also writeth that in this place for want of food the people murmured against Moses whereas their murmuring for want of food was afterward in the desert of Sur chap. 16.1 And thus far of the questions doubts and difficulties which this Chapter as wee have seene hath plentifully afforded 4. Places of doctrine 1. Doct. All proceedeth of Gods mercy Vers. 13. THou wilt by thy mercy carry this people Whatsoever the Lord doth for his people proceedeth of his love only and mercie not of any merit or desert in them Simler As Iacob confesseth he was not worthy of the mercy and truth which the Lord had shewed him 2. Doct. All both men and women must set forth Gods praise Vers. 20. ANd all the womâ—n came out after her In that not only the men but women also here did sâ—ng and set forth Gods praise it sheweth that all in generall both men and women should â—ee exercised in singing to the praise of God as the Prophet David exhorteth all people to praise the Lord Psalm 147. both young men and maids old men and children Psal. 148. Ferus 3. Doct. Of the lawfull use of Church Musike and how it ought to be limited THey came out with timbrels As hence it may be gathered that there is a commendable use of Musike both in voice and Instrument in the publike service of God So here certaine rules are prescribed which serve for the moderation and limitation of Church Musike 1. That according to the Apostles rule all things are to be done to edifying as here Miriam and the rest so sing as they are understood for the women answered the men and the women answered themselves in singing So he that singeth in the Church should so sing as that hee both edifie himselfe and others Augustine saith concerning the hearer Si sonum non sensum libido audiendi desideret improbatur If he that heareth regard the sound more than the sense it is to be reproved Cont. Iulian. lib. 4. cap. 14. And touching the Singer Bernard thus confesseth Saepe ad sacrum mysterium vocem 〈◊〉 fregi ut dulcius cantarâ—m magis delectaâ—ar in vocis modulatione quà m in cordis compunctione Oftentimes in the sacred mystery I did marble with my voice to sing more sweetly I delighted more in tuning the voice than in turning my heart Hee acknowledgeth this to have beene a fault in himselfe and so is it in all such singers as use the like 2. Another rule is that all things should bee done in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and with a comely grace 1. Cor. 14.40 Miriam being a prophetesse with the rest did sing after a sober manner as it became a grave Matrone or Prophetesse so should Church Musike expressed by voice or Instrument bee grave and sober not with divisions and running catches and curious warbling and breaking of the voice As Augustine well saith Sobriâ— psalâ—â—â—â— in ecclesia divin◠〈◊〉 Prophetarum Wee doe sing soberly in the Church the divine songs of the Prophets Epistâ—l 119. cap. 19.3 The Apostle addeth a third rule that all things should bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order And this is agreeable to order that things most necessary in the service of God should have the first and the chiefest place Musike then should bee used and ordered in the Church as that it hinder not the preaching of the Word neither take up that time which should bee spent in spirituall instruction and in edifying of mens soules There is no comparison betweene preaching and singing in the Church like as S. Paul preferreth five words spoke with understanding to the instruction of others before ten thousand words uttâ—red in a strange tongue 1. Cor. 14.19 such oddes there is betweene lively and edifying preaching and dumbe tunes and unedifying songes This abuse hath beene espied even in the popish Church when other necessary parts of Gods service as prayers and thankesgiving were many times omitted because of the Organe play and tedious Church-musike and it is censured in these words Illud non rectè fit in quibusdam ecclesâ—â— This is not well done in certaine Churches c. Coloniens part 2. chap. 12. 4. Doct. Of the lawfulnesse of Physike and the abuses thereof Vers. 27. I The Lord am thy heaâ—er or Physician By this that the Lord giveth himselfe this title the honourable science of Physike is commended The Physician is to bee honoured in the time of health against the day of sicknesse Luke is called the beloved Physician Colos. 4.10 He would not being called to be an Evangelist retaine a calling either unlawfull or dishonourable to his profession Ecclesiasticus well adviseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour thy Physician not the science of Physike but the abuse of Physicians is to be condemned And there are two generall faults in that calling one is in the professors and practicioners themselves if they be not faithfull but make long cures to inrich themselves and impoverish their patients as that poore woman was handled which had beene troubled with a bloudy issuâ— twelve yeeres and had spent all she had the text saith Shee had suffered many things of the Physicians and had spent all she had and it availed her nothing but she became much worse Mark 5.26 where foure inconveniences are set downe that came by the fraud of the Physicians the prolonging of the disease the putting of her body to paine the wasting of her substance the increasing of her disease The other fault is in patients when they trust to Physicians and forget God as Asa did 2. Chron. 15.13 who can worke without Physicians but they can doe nothing without him 5. Doct. That is only right which the Lord commandeth Vers. 26. IF thou wilt doe that which is right in his sight and give care to his commandement Tunc rectum est opus hominiâ— cum eo modo fit quo Deus jubet Then a mans worke is right when it is done as the Lord biddeth Pellican For that is not right which seemeth good in a mans owne eyes but what is approved
of God as the Lord by his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his
ordinances then I will put none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a
purpose not to returne convey much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta
be joyned with the former sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone
Numb 10.29 where Hobab is said to be the sonne of Reguel 2. Oleaster thinketh Iethro and Reguel to be the same so also Iosephus and that Hobab or Chobab was the sonne of Iethro and Reguel and brother to Zipporah And his reason that Iethro and Reguel are all one is because the same title is given to them both Iethro is said to be the Prince of Midian Exod. 3.1 and so is Reguel Exod. 2. Contra. 1. The reason why in one place the father is called the Prince in another the sonne is because the sonnes succeeded the fathers in the principalitie and Priesthood among the Gentiles as they did among the Jewes Lipoman in 2. Exod. Which thing was usuall in the primitive Church as Polycrates Bishop of Ephesus writing to Victor Bishop of Rome there sheweth that seven of his ancestors had beene Bishops in that place before him and he was the eighth Euseb. lib. 5. cap. 22. Pellican 2. Hobab could not be brother unto Zipporah for Numb 10.29 hee is called chothen the father in law of Moses which word though Oleaster contend to signifie a kinsman yet seeing Iethro is called by the same word chothen Exod. 3.1 it seemeth in the same sense also to be given unto Hobab 3. Therefore the truer opinion is that Iethro and Hobab were all one and Reguel was father unto Iethro and grandfather to Zipporah Moses wife Iun. Pellican as is before shewed cap. 2. quaest 26. 4. Some thinke that Iethro was a common name both to the father which was Reghuel and to the sonne which was Hobab Galas Exod. 3.1 But that is not like for Iethro onely hath this addition Moses father in law as it is ten times repeated in this Chapter But Reghuel is not so called Exod. 2. whose daughter Zipporah is said to be because the grandfathers with the Hebrewes are so called by the name of fathers I rest therefore in the former opinion as most probable 5. Concerning the word cohen which signifieth both Prince and Priest and whether Iethro were Prince or Priest or rather both see before cap. 2. quaest 27. It was an ancient custome that they which were Rulers and Magistrates to defend the people did execute also the Priests office by sacrifices and prayer to protect and direct them such an one was Melchisedeck and Iethro here Lippoman 6. Likewise whether Iethro were the worshipper of the true God is handled before chap. 2. quest 28. where it is resolved that he was a worshipper of the true God though not purely as Calvin saith Mihi videtur vitiatum fuisse aliqua ex parte illius sacerdotium It seemeth to me that his Priesthood had some blemish and was stained with superstition But it is not like that he sacrificed to Idols for Moses in all likelihood would not have married his daughter then or conversed with him so long Procopius saith that they worshipped the most high God as Melchisedeck did Nec tamen interim abstinebâ—nt ab idolatria But yet they abstained not from idolatrie But as Calvin saith there is difference betweene Idolatrie Et impurum Dei cultum degenerem in unae parte And the impure worship of God degenerating in some one part The religion then which Iethro professed was principally the worship of the true God yet intermingled with some superstitions of the idolatrous heathen though hee was not a professed Idolater QUEST II. How Iethro heard what the Lord had done for Moses and Israel WHen he heard all that God had done 1. Some thinke that Moses sent his wife out of the desert unto her father in law and that by this meanes Iethro had intelligence of Moses affaires Calvin But this to be unlikely shall be shewed afterward seeing it is very probable that Moses had sent backe his wife from the place where the child was circumcised by the way Exod. 4. 2. Some thinke that Moses had sent some message unto Iethro and so signified unto him what had happened Simler But the manner of speech When he heard giveth rather that he was led by some common fame and rumor though it is most like that Moses being now not farre from Midian would have sent to his father in law to his wife and children which were deare unto him if Iethro had not prevented him 3. Therefore the common fame and rumor which was spread among the nations moved Iethro to come Galas Especially seeing Midian was not far from Egypt bordering upon the red sea Simler And now Moses was not far from Midian being about mount Sinai where he had beene before time accustomed to keepe his fathers sheepe Tostat. From whence the report and rumour of the Israelites and their acts as the late victorie obtained against Amalek might easily be brought QUEST III. The causes which moved Iethro to come unto Moses Vers. 2. THen Iethro tooke Zipporah c. The causes which moved Iethro to take this journey were these 1. That he might congratulate and rejoyce for those great mercies and benefits which the Lord had vouchsafed unto Moses and all Israel Simler Which his joy is expressed afterward vers 9. Some of those benefits concerned Moses and the people in generall as the deliverance out of Egypt their passing thorow the red Sea the giving of Manna but some specially belonged unto Moses as that the Lord had made him the Captaine and guide of his people and had given him power to worke great miracles Tostat. Therefore both these are put together in the text When he had heard what the Lord had done for Moses and for Israel his people Iethro therefore came to shew and expresse his joy in both these respects 2. Beside another end of his comming was to bring unto Moses his wife and children Simler For he was not now farre off from the host of Israel the Citie of Midian being held to be but 16. miles distant from Rephidim where they had pitched last Pelarg. 3. Further though Iethro doubted not of the truth of those things which he had heard yet he is desirous to come to be an eye witnesse and present beholder of those great works which the Lord had done for them as of the cloudie and fierie piller of the Manna that fell dayly and the water that issued out of the rocke Simler 4. Yea he came to glorifie God to whom he offered sacrifice vers 12. Pellican and to joyne himselfe to the people of God wherein appeared Gods providence both toward Moses and Iethro that as he was a comfort and reliefe to Moseâ— in his exile for outward things so Moses should be a meanes for his spirituall good to bring him to the knowledge of God Ferus QUEST IV. When Moses had sent Zipporah away Vers. 2. AFter the sending her away 1. Some read after the sending that is of gifts either of Moses to his father in law Simler or of Iethro with his daughter Ex Lippoman But the pronoune ha is of the feminine gender and cannot agree to either
of regality and principality 3. As for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in
so they include and take in both the 14. and 15. dayes borrowing 17. dayes of the first moneth to make up the summe of 50. Augustine Ferus Gloss. ordinar as is shewed before quest 16. But this account cannot bee admitted for thus should they begin the 50. dayes both before the Passeover was eaten which was upon the 14. day at even whereas they must be accounted from the Passeover and before they were delivered and went out of Egypt whereas the Pentecost was kept in remembrance of their deliverance out of the servitude and hard bondage of Egypt as the reason of the institution thereof is yeelded Deut. 16.12 Thou shalt remember that thou wast a servant in Egypt therefore thou shalt observe and doe these ordinances 3. Wherefore this remaineth as the most probable that the 15. day of the moneth the next day after they had eaten the pasch was the first day of the fifty howsoever in the anniversary Pentecost afterward there were some innovation Iun. Piscat Simler And that for these reasons 1. Because this was the day of their deliverance and going out of Egypt from the which they count their moneths and dayes chap. 16.1 2. And againe this first day of unleavened bread was not in respect of the present necessity and occasion of their sudden departure out of Egypt kept a solemne festivall day as afterward wherein they were to doe no servile worke This being then the first day of the fifty there are to bee accounted 16. dayes of the first moneth and 30. of the second so the first of the third moneth falleth out to bee the 47. and the 50. day was the fourth of the moneth 4. I cannot here omit the mysticall application of Rupertus of these three dayes of sanctification and preparation prescribed to the people which he wil have to signifie that sanctification of Christ in his death and passion and buriall Quam consummavit die tertia Which he finished upon the third day of the which sanctification our Saviour speaketh when he saith Fer their sakes doe I sanctifie my selfe Ioh. 17. QUEST XVIII How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day HEre further it will be enquired how the Apostles Pentecost which was 50. dayes from Christs resurrection inclusively and the Jewes Pentecost which was 50. dayes from the Passeover exclusively that is not reckoning the morrow after the Pasch which was the first solemne day of the feast according to the law Levit. 23.10 would fall out together on the same day 1. Here Rupertus hitteth upon the right answer in generall that the same day wherein Christ rose againe the Jewes brought in their bundle or sheafe to be shaken before the Lord which bundle of their first fruits did prefigure Christ the first fruits of the dead who also in the Canticles is called fasciculus myrrhae a bundle of myrrh Cantic 1.12 From this day of shaking the sheafe the Jewes began to count seven weekes complete which is 49. dayes and then the next day was the Pentecost which was the 50. So 50. dayes from the resurrection of Christ including also that day came downe the holy Ghost upon the Apostles by the which the will of God is written in our hearts as here the law of God was written in tables of stone Thus far Rupertus proceedeth well 2. But his mistaking is in this partly touched before where the law prescribeth that they should begin to account the seven weekes from the morrow of the Sabbath Levit. 23.10 he understandeth this of the seventh day only that they were to expect the next Sabbath day after the Pasch and the morrow after to begin their account of seven weekes By which meanes a great errour would fall out that if the Passeover fell out upon the first day of the weeke there would be not onely seven but eight weekes betweene the Passeover and Pentecost which was against the meaning of the law By the Sabbath therefore in this place is not precisely meant the Sabbath day but that solemne day of rest which was the 15. day of the moneth which was commanded as strictly to be kept as the Sabbath without doing any worke therein and therefore it is better translated Postridie cessationis The next day after that solemne rest then the next day or morrow after the Sabbath Iun. But yet at this time when our blessed Saviour rose againe this day of shaking the sheafe fell out the morrow of the seventh and Sabbath day but not according to Rupertus rule but by this occasion This yeere wherein Christ the true Passeover was sacrificed the first solemne day was the 15. then followed the Sabbath which was the 16. day wherein because they were forbidden to doe any worke they could not that day put the fickle into the corne as is prescribed Deut. 16.4 And therefore in such cases they put it off till the next day following the Sabbath QUEST XIX How the Lord is said here to descend Vers. 11. THe third day the Lord will come downe Three wayes this terme of descending is used in Scripture when mention is made of God or his Angels 1. It is attributed unto God improperly for he being an infinite essence cannot be contained in any place as that which is of infinite quantity and magnitude cannot goe from place to place because it occupieth all places So neither can God who is of an infinite and incomprehensible nature either ascend or descend Therefore when God is said to descend it must not be understood properly sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis c. But in respect of the demonstration of some effect in some part of the world where God did not manifest himselfe before Tostat. Descendere Deus dicitur quando aliquod novum quod antea non fuerit in humana creatura operatur God is said to descend when hee worketh some new and strange thing in the humane creature which was not before Eucherius As the holy Ghost is said to descend upon Christ because of that demonstration and representation in the likenesse of a Dove which lighted upon Christ and here the Lord descendeth in a thick cloud 2. Christ also is said to descend from heaven secundum idiomatum communionem because of the unity of his person and mutuall communicating of the properties of his nature whereas his Godhead could not properly descend but it is said so to doe propter humanam naturam assumptam in respect of the humane nature which hee had assumed Tostat. 3. These two are improper kindes of descending but Angels may be said properly to descend because they are finite spirits and so although nullum occupent locum sibi tamen definiunt though they occupy no place yet they are defined and limited in a place so that when they are present in one part of the world at the same instant they cannot bee in another Tostatus will have the descending here spoken
of to bee of this third kinde because hee thinketh that the law was not given by God himselfe but by an Angell representing Gods person and speaking in his name which is his errour that now followeth in the next place to bee discussed QUEST XX. Whether Iehovah Christ Iesus appeared not in the old Testament but only or usually the Angels TOstatus opinion is that this was not the Lord himselfe that came downe in this thicke cloud in the mount but an Angell in the person of God And he hath beside these positions concerning the apparition of Angels in the old Testament 1. Not only in this place but in all other where any act is said to be done by God we must understand that the Angels did it Nisi sit talis actus qui excedit potentiam creatam Vnlesse it be such an act which exceedeth the power of a creature 2. The reason why notwithstanding God is said to doe those things though they were performed by the Angels is lest the Hebrewes hearing that the Angels wrought such great workes for them as in bringing them out of Egypt in giving them the law and such like should have worshipped the Angels as authors of these benefits As in like manner the Heathen made them Gods that had beene meanes to bestow some benefit as Minervae for the invention of divers arts Ceres in Grecia for finding out the art of measuring Saturne in Italy for teaching of husbandry Phoebus for soothsaying Aesculapius for Physicke 3. Yet sometime the Angels are said to doe those acts when as either they are but small matters and not such admirable or great workes as when the Angel appeared to send Hagar home againe to her mistresse which was no great matter and when the Angels were sent to destroy Sodome which was no admirable thing to destroy a City or when the worke though it be a great worke concerne but a private person and not the whole nation as when the Angell came to purifie the Prophet Isayes lips Isay 6. 4. Yet sometime God is said to doe those things which were not in themselves so great because the persons were but weake with whom the Lord had to deale for the strengthning of their faith 5. Sometime great workes are said to be done by the Angels but then mention is made also of God in the same place as in the vision of Iacobs ladder the Angels are said to ascend and descend but God stood upon the top of the ladder 6. And though while yet the Hebrewes were weake and as it were in their nonage the greater workes done by Angels are ascribed unto God yet afterward Cum Hebraicus populus in cognitione Dei firmior factus est When the Hebrew people were more confirmed in the knowledge of God Angelus illa magnalia quâ— ad Deum pertinebant se fecisse dicebat The Angell is said to doe those things which appertained unto God as Iudg. 2. the Angell of the Lord c. said I made you to goe up out of Egypt 7. But concerning the law it was given by Angels as the Apostle sheweth Galath 3. they made the thunder and caused the voices in the mount they wrought the wonders in Egypt and brought out the people thence and conducted them in the wildernesse To this effect Tostat. quaest 6. 7. Contra. All these are untrue and uncertaine positions as shall be shewed in their order 1. S. Stephen saith that the God of glory appeared unto Abraham in Mesopotamia and bid him come out of his country Act. 7.2 This was a matter which exceeded not the power of an Angell to bid Abraham to goe out of his country yet was it done by the Lord himselfe and not by an Angell for an Angell without blasphemy cannot be said to be the God of glory Againe to appeare in the likenesse of a flame of fire in a bush and the bush not consumed is not an impossible worke to a created Angell yet it was God himselfe even Christ the Sonne of God that so appeared for he is called the God of Abraham the God of Izhak Exod. 3.6 which could bee no Angell And Moses pronouncing a blessing upon Ioseph saith The good will of him that dwelt in the bush shall come upon the head of Ioseph Deut. 33. 16. but God only hath the power and authority of blessing as Iakob also saith concerning Ioseph By the God of thy father who shall helpe thee and by the Almighty who shall blesse thee Gen. 44.24 To blesse then belongeth properly and originally for ministerially wee deny not but that both Angels and men may blesse to him that is able to effect the blessing but so doth only the Almighty to whom nothing is impossible But Angels are not omnipotent or Almighty It was God therefore and not an Angell that appeared in the bush Now then by these places given in instance it is evident that some things said to be done by God in the Scriptures not exceeding the power of Angels were so done by the Lord himselfe and not by the Angels And so the first position of Tostatus faileth 2. Neither is that a good reason why in the rehearsall of the great workes the name of the Angels is concealed and they are ascribed unto God lest the Hebrewes might have worshipped the Angels as their patrones and authors of those benefits 1. Because there is no such danger when as the Angels doe shew themselves to be but the ministers and messengers of God and speake in the name of God As Lot could make a difference betweene the Angels who were but Gods ministers as they say Iehovah hath sent us to destroy the City Gen. 19.13 and Iehovah himselfe to whom Lot afterward turneth himselfe vers 19. Not so my Lord c. whereas speaking before to the Angels he calleth them Lords in the plurall 2. Rather by this meanes if the Angels did the workes and the Scripture saith God did them they ignorantly should have worshipped the Angels in Gods stead knowing none other but that God himselfe appeared when it was but his Angell 3. And beside where in the same place mention is made both of the Angell of Iehovah and of Iehovah himselfe as Exod. 3.22 it is said the Angell of the Lord appeared who is called Iehovah vers 7. If it had not beene the Lord himselfe but an Angell this would have given them occasion to thinke that the Angell was the Lord. 3. It was Iehovah the Lord Christ and not a ministring Angell that appeared to Hagar Gen. 16. as it is evident vers 13. she called the name of Iehovah that spake unto her and the destruction of Sodom and Gomorrah was the Lords worke wherein notwithstanding hee used the ministry of the Angels as it is expresly said Iehovah rained upon Sodome and Gomorrah brimstone and fire from Iehovah c. These places therefore are impertinently alleaged And further wee shall finde in Scripture that in small workes and such as concerned
ut populus c. Moses feared but not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it
considered why it pleased God to give now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an
any attempteth to search and pry into the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely
ages of the world the 1. from the creation to the floud the 2. from Abraham till the giving of the law the 3 from thence to Christ the 4. from the comming of Christ unto the end of the world which Christ calleth a generation when he saith this generation shall not passe till all these things be fulfilled Augustine not much differing understandeth these foure generations the 1. from Abraham to David the 2. from David to the captivitie of Babylon the 3. from thence to the comming of Christ the 4. from Christ unto the end of the world in the which fourth generation God visited upon the Jewes the iniquitie of their fathers and cast them out of their land August cont Adimant cap. 7. Contra. 1. But if these foure generations should be taken for the continuance of the world then what difference should there be betweene the third and fourth generation and the thousand generation limited for the Lords shewing of mercie 2. The generation that our blessed Saviour speaketh of was that present age wherein those things concerning the destruction of Jerusalem should be fulfilled 3. And lawes are made to meet with inconveniences following not alreadie past to what end then should the generations be counted which went before the making of the law And at the comming of Christ he found not the Jewes given to Idolatrie for the which sinne specially this punishment is threatned 4. Hierome maketh this allegoricall exposition thus mystically applying these foure generations to the foure degrees of sinnes the first in the thought the second in the will and purpose the third when the sinne is brought into act the fourth Si in tuis sceleribus glorieris if thou gloriest in sinne These two last the Lord useth to punish and not the former Hieron in Ezech. cap. 18. Contra. 1. If the third and fourth generation are thus to bee expounded then so must the thousand mentioned afterward but it will be hard to make a thousand degrees of vertue 2. Neither is it true that God onely punisheth the two last degrees of sinne the act and glorying in it for our Saviour sheweth that adulterie may bee committed in the heart Matth. 5. and Moses was punished for his incredulitie at the waters of strife which was internall Numb 20. 5. Lippoman hath this conceit that the third and fourth generation are to be put together and so they make the seventh generation and then this is the sense Deus tantae severitatis c. God is of such severitie that the punisheth impietie in the seventh generation when as it seemeth to be forgotten the posteritie being by so many degrees distant from their ancestors that sinned Contra. But Lippoman in the same place doth answer himselfe shewing out of Scripture that these numbers must be counted not as one added to another but as included one within another as Prov. 30.18 There be three things hid from me yea foure that I know not he meaneth not three and foure but foure in all as it followeth in the next verse 6. Therefore this is the best reason why the Lord nameth the third and fourth generation because men may live so long to see their offspring to the fourth generation as it is said of Iob chap. 42. Acacius Et sic mutuò videre possunt filii peccata parentum ad imitandum patres poenas filiorum ad dolendum And they may mutually see both the sonnes the sinnes of their parents to imitate and the fathers the punishment of their sonnes to grieve at Thomas 1.2 quaest 87. art 8. And two other reasons beside are yeelded hereof both that the parents by this long suffering of God in not punishing presently might bee called to repentance Vt ex hac punitione tolerationem divinam non parvi pendant patres c. That the parent should not lightly esteeme this divine forbearance Cajetan And beside to shew that if they cannot be wonne with this lenitie and longanimitie of God that they shall not goe unpunished Longanimis sum in parentes c. I am long suffering toward the parents and toward their sonnes Si autem nepotes majorum suorum peccata secuti fuerint ultionem infligam But if the nephewes doe follow the sinnes of their ancestors at the last I will inflict punishment Theodoret. QUEST IX Why mercie is promised to be shewed to a thousand generations SHewing mercie unto thousands 1. Augustine understandeth this of a thousand yeeres as if any of the seed of David love the Lord Quem constat utique ante mille annos fuisse who was a thousand yeares since for two causes God will shew him mercie Quia ipse Dei cultor est exejus semine qui amaverat Deum Because both he himselfe is a worshipper of God and of his seed that loved God Quaest. veter nov testam cap 14. Câ—ntra But it is evident by the construction of the words that in this clause must be supplied the word generations which is understood before the words in the originall are To the thirds and the fourths that is those which are in the third and fourth generation from their fathers and so must thousands be understood here now a thousand generations is more than a thousand yeares 2. Theodoret maketh particular application of this unto the calling of the Gentiles Quae per Abraha semen benedictionem divinam adeptae sunt Which through Abrahams seed obtained the divine blessing after so many yeeres But this is not fitly applied for here mercie is promised to a thousand of them that love God but the Gentiles were Idolaters before they were called to the knowledge of Christ therefore they are without the compasse of this promise It was rather fulfilled in the beleeving Jewes who while they followed the faith and did the works of Abraham continued the Lords people more than two thousand yeeres 3. Acacius expoundeth thus Interminatum tempus significavit in quo anima ipsa postquam ex hac vita transmigraverit indeficientem à Deo misericordiam consequetur Hee signifieth an undetermined time wherein the soule after it is passed out of this life doth obtaine mercie never fayling at the hands of God Contra. But this terme of thousands cannot be referred to the immortall state in the next world because hee speaketh of the time of keeping Gods commandements which is in this life and beside as the one part of the third and fourth generation must be understood of the time of this life so likewise must the other 4. Neither can it be taken literally for from the first man Adam to the last shall there not to be a thousand generations seeing from our blessed Saviour to Adam there are rehearsed not full out fourescore generations Luk. 3. and yet here it is said to thousands which cannot bee lesse than two thousand Tostatus 5. Wherefore the best solution is this that here poâ—itur numerus certus pro incerto a certaine number is put for an uncertaine Tostat.
q. 5. Soleo meminisse probitatis parentum in perpetuum I use to remember the righteousnesse of the Fathers for ever Lippom. And this is according to the Lords promise to Abraham I will be thy God and the God of thy seed Gen. 17. without any limitation that is for ever QUEST X. How men are said to hate God Vers. 5. OF them that hate me 1. God cannot be said properly to be hated as man is said to hate as when one man hateth another he wisheth he might perish or lose his honour riches or such like but so man hateth not God as if they would have God to perish Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence which is goodnesse it selfe which no man can hate Quia de ratione boni est ut ametur Because it is of the nature of goodnesse to be loved Thom. 2.2 q. 34. ar 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects for some are naturall effects created by God as to live to move to understand these effects of God no man hateth for then he should hate himselfe 4. But there are two sorts of effects for the which God is hated of the world because he is peccatorum prohibitor poenarum inflictor a prohibiter of sinnes and an inflicter of punishment Thom. ibid. So they which keepe not Gods commandements which hate vertue and love vice are said to hate God as they doe love him which keepe his commandements Tostat. qu. 5. 2. Places of Doctrine out of the second Commandement 1. Doct. Of the particular contents of the second Commandement THe things commanded in this second precept are these 1. Verus Dei cultus the true worship of God Vrsin Quem constat spiritualem esse ut ejus natura respondeat which must be spirituall as answering unto his nature Calvin For God is a Spirit and will be worshipped in Spirit Iohn 4. 2. A rule is prescribed how God will be worshipped according to his will revealed in his word unto the which it is not lawfull to adde any thing nor to take therefrom As the Lord said to Moses According to all that I shall shew thee so shall yee make the forme of the Tabernacle Exod. 25.9 3. God requireth the true devotion and affection of the heart in his worship as the wise man saith My sonne give me thy heart Prov. 23.26 And the Prophet David Mine heart is prepared O God Psalm 56.7 4. All our service and worship of God must be referred to his praise and glorie as the Church prayeth Not unto us O Lord not unto us but unto thy name give the praise Psalm 115.1 These things likewise are forbidden 1. To make any similitude or likenesse of God Isay. 40.18 To whom will yee liken God or what similitude will ye set up unto him Marbach 2. Ne quid de Deo crassum vell terrenum imaginemur Wee must not imagine any grosse or terrene thing of God Calvin As that hee hath a bodie or parts or affections like unto man as the Anthrâ—pomorphites and Homoformians as Rupertus calleth them Grande sibi fingunt simulachrum doe imagine a certaine great image which sitteth in heaven and the feet thereof reach unto the earth because the Scripture saith Heaven is my seate and earth is my footstoole Rupert lib. 3. in Exod. cap. 32. 3. Idolatrie when any divine worship internall or externall is given to any image set up to represent God of what kinde and fashion so ever it be is here especially forbidden as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things and abhominable beasts Ezech. 8.10 Wherein they commit a double errour both in robbing God of his honour giving it unto dumbe creatures and insensible things Againe Se turpiter infra creaturas abjiciunt They doe basely abject themselves to these creatures which the Lord hath given them dominion of Borrh. Here then the Romanists are found to bee transgressors that doe prostrate themselves most basely before Idols as shall be further seene afterward 4. Not onely the adoring of Images but the setting of them up to be a stumbling blocke and occasion of offence to the people is likewise here prohibited therefore Hezekiah when he saw the brasen Serpent to be abused to Idolatrie he brake it in peeces that the occasion of that sinne might be taken out of the way 2 King 18.4 The Lutherans therefore are here overseene that tolerate Images in their Churches which are dangerous to the weake though they be taught by them not to worship them 5. Not onely Idolatrie is here forbidden but all other kinde of superstitious worship devised by man which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worship Coloss. 2.23 for we must be contented ritibus sive cereâ—â—â—is à Deo ipso praescriptis with rites and ceremonies prescribed of God himselfe Such were the sacrifices of the old Testament and the Sacraments in the new Piscator Here the Romanists likewise offend which make seven Sacraments whereas Christ hath ordained but two and unto these two they have added many superstitious rites of their owne 6. It is a breach also of this Commandement even to applie things of themselves indifferent so unto the service of God as to make them a necessary part thereof as our Saviour reproveth the Pharisies for washing of their hands often and for washing of cups and tables because they put holinesse therein Mark 6.3 Vrsin 7. Hypocrisie is another transgression here when men externally observe the ceremoniall or morall works of God commanded without faith and true devotion Such the Lord by his Prophet reproveth This people commeth neere unto me with their mouth but they remove their heart farre from me Isai. 29.13 8. Prophanenes is here also prohibited which is a contempt either of the whole outward worship of God or of some part thereof Vrsin as it is written of one of the Popes of Rome that he cast the Sacrament into the fire and some of the Romanists have spoken unreverently of our Communion calling the Communion table an Oyster table 2. Doct. All is to be ascribed to Gods mercie nothing to mans merit Vers. 2. SHewing mercie c. Nothing then is to be ascribed to any merit or desert for all proceedeth from the mercie of God Vrsin The obedience then of the parents and their posteritie is not any meritorious cause to procure the favour of God but hee crowneth their service in mercie as Iakob maketh this holy confession I am not worthie of the least of all the mercies and of all the truth which thou hast shewed unto thy servant Gen. 32.10 3. Doct. True obedience proceedeth from love Vers. 3. OF them that love me and keepe my Commandements Though we are brought first by feare to stand in awe of God and to reverence his law yet our obedience is not acceptable unlesse it proceed of love Oleaster as
lifting up of the hand as Abraham did Genes 14 First when they use the name of God pro re futilâ— for a vaine or trifling thing Secondly in rem quam non intendis impleri upon a matter which thou doest not purpose to fulfill as they which sweare falsly Thirdly in vaine that is without cause ne jures nisi ob necessitatem thou must not sweare but upon necessity 4. Thomas more distinctly sheweth first what a vaine thing is and then how the name of God is taken in vaine First a vaine thing is taken for that which is false as he that sweareth falsly then for that which is inutile unprofitable and here they offend which doe sweare de re levi for a small and trifling matter sometime vaine or vanity is taken for sinne and iniquity and in this respect they take the name of God in vaine which take an oath to doe any wicked thing as to commit theft or any such thing of this kinde was Herods oath Secondly the name of God is assumed or taken up upon these reasons 1. Primò ad dicti confirmationem First to confirme our saying and here they offend which sweare by any other than by the name of God 2. Sumitur ad sanctificationem The name of God is used for sanctification as Baptisme is sanctified in the name of God Here they transgresse which abuse the Sacraments or holy things 3. Tertiò sumitur ad confessionem invocationem Thirdly it is taken up for confession and invocation Here they which abuse prayers and the invocation of God to superstitious ends as to enchantments or such like doe profane the name of God 4. Quarto sumitur ad operis completionem Fourthly it is taken for the perfiting and finishing of a worke as the Apostle Coloss. 3. Whatsoever you doe in word or in deed dâ—e all in the name of our Lord Iesus Christ. They therefore which have begun a good profession and afterward fall away doe take the name of God in vaine So Thomas 2.2 quaest 122. art 3. 5. The Hebrewes then doe take this Commadement too strictly that here is forbidden only prolatio nominis Dei tetragrammaton indebita the undue pronouncing of that foure lettered name of God which is Iehovah which it was lawfull they say only for the high Priest to use and that only in the Temple and only then when he blessed the people Ex Lyrano QUEST IV. What is required in taking of a right oath Seeing perjury and taking of a false oath is a breach of this Commandement as it is a dishonour unto God for as our brother is hurt thereby it belongeth unto the ninth Commandement it shall not bee amisse here to shew what conditions are required in an oath that perjury may bee the better prevented this the Prophet Ieremy declareth in these words Thou shalt sweare in truth in judgement and righteousnesse Ierem. 4.2 Which three shall now be declared in their order 1. The first thing required is truth in every oath whether it be assertorium or promissorium whether it be an affirming oath or promising oath the first must have conformity with the truth unto the thing already done in present which is affirmed to bee true otherwise it is a false oath the other respecteth the minde and intent of him that sweareth for he promiseth not certainly that it shall be done because he is uncertaine of the future events but si intendat facere ut promittit verum est if he intend to do as he promiseth it is a true oath otherwise not Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oathes but deceit and fraud also as he sware fraudulently that having made a truce with his enemies for certaine dayes set upon them in the night and the woman that sware she was with childe by Eustochius of Antioch which was not the Bishop but another common person of the City of the same name Simler And not he only which sweareth falsum cognitum a false thing knowne but falsum dubium a false thing that is doubtfull taketh a false oath but he that having exactly sifted his memory and yet is deceived non formaliter jurat falsò formallie doth not sweare falsly Cajetan He that thus sweareth falsly injuriam facit Deo sibi omnibus hominibus doth offer wrong to God to himselfe and to men To God because an oath being nothing else but the calling of God to witnesse he that sweareth falsly beleeveth Deum aut nescire verum aut diligere mendacium that God either knoweth not the truth or that he loveth a lye To himselfe he doth wrong for he bindeth himselfe to the judgement of God wishing that the Lord may punish him if he speake not the truth To men hee offereth wrong because there can bee no society or dealing among men if one may not trust another Thomas in opusculo 2. He that sweareth must doe it in judgement that is deliberatly and advisedly not rashly and hastily The Romanes had an use that hee which would sweare by Hercules should goe forth of the doores that he might be well advised and take some pause before hee sware for they held that Hercules did sweare but once in all his life and that was to the sonne of King Augeas This deliberation in their idolatrous oathes should admonish Christians to be well advised in swearing by the name of God Simler 3. They must sweare in righteousnesse that it be a just and lawfull thing which hee sweareth Herein David offended which sware in his rage to put Nabal and his whole house to the sword Simler And he must not only sweare that which is just and lawfull but justly as he which hath seene his brother commit any offence secretly if he take a voluntary oath to discover it being not urged to depose so before a Magistrate sweareth not justly Tostat. quaest 8. QUEST V. Whether men be bound to sweare often SOme of the Jewes held that it was a part of Gods worship to sweare by his name and therefore they thought they did well in often swearing and this their custome they would warrant by that place Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name Contra. 1. The three former conditions to sweare in truth judgement and righteousnesse must be observed and kept in every oath which cannot be if men were bound or commanded often to sweare 2. An oath was brought in among men for necessity for this is laid upon man as a punishment that one is not beleeved of another upon his bare word and our Saviour saith Whatsoever is more than yea and nay commeth of evill therefore where no necessity urgeth for one to sweare it is no acceptable service unto God 3. As to sweare is not altogether unlawfull as shall be shewed afterward in the places of controversie against the Anabaptistes for then it should in no case be permitted as adultery and murder
superlativum fâ—cere solent Use to expresse that by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God
shadowed forth in the Sabbath Memento dicit de Sabbato quia quae umbra depingebantur ut futura speculari debebant He saith of the Sabbath remember because they ought to behold the things to come which were described under the shadow Cyril ibid. But this remembrance is to this end as the words of the law shew to sanctifie the Sabbath 4. R. Salomon thus understandeth it that if they had any precious garments or any other thing of price they should remember to keepe them till the Sabbath Lyran. But the Sabbath is not sanctified by the putting on of costly garments 5. Cajetanus giveth this interpretation Vt intelligamus rationem praeceptâ— esse recordationem c. that we should understand that in remembrance consisteth the reason of the precept that the rest from the outward workes is not pleasing to God Nisi ratione memoriae nisi ratione interni cultus But in regard of the memory and inward worship But although the sanctifying of the Sabbath specially consist in the internall worship yet it is not so well gathered out of this word 6. Therefore this rather is the meaning Remember that is Inprimis memoria tenendum esse the keeping of the Sabbath as a speciall thing is to bee remembred Galas And to this end is it so said because a man being hindered by the six dayes workes will hardly dispatch all to keepe the Sabbath unlesse he remember it and cast aforehand for it Oleaster As also they are bid to remember it because of old this day had beene sanctified before by the Lord and accordingly observed by the people of Goâ— QUEST III. Why the Lord thought good to appoint a day of rest and that upon the seventh day THe Sabbath day 1. Some Jewes are of opinion that the Sabbath being the seventh day was appointed to be kept holy because it is Saturnes day which is evill and unluckie to begin any worke in but this is a Heathenish superstition to seeme to worship those things for feare that are thought to hurt aâ— Tullius Hostilius the third King of the Romanes made the Quartane and Timâ—r Pallor Feare and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the starres of heaven nor to worship those things which God had given for the service of men Deut. 4.19 Tostat. 2. The speciall reason therefore why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the creation were finished 3. But that a day of rest was necessary to be appointed for the people of God divers reasons may be yeelded 1. This day was appointed and given ad destructionem erroris for the destruction of error because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they 2 Pet. 3. which say Where is the promise of his comming for convincing their error the Lord commanded this day to be kept as a monument of the creation 2. Datum fuit ad instructionem fidei redemptionis it was given to instruct in the faith of our redemption to signifie that Christs flesh should rest in the grave according to that saying in the 16. Psalme My flesh shall rest in hope 3. Datum fuit ad figurandum veritatem promissionis it was given to prefigure the truth of the promise both in our spirituall rest from sinne Corpus à peccatorum jugâ— requiescere facientis Causing our body to rest from the yoake and servitudâ— of sinne Damascen lib. 4. de orthodox fid cap. 24. as also in our everlasting rest in the Kingdome of God Futuram sanctorum requâ—em hinc significans Signifying hereby the rest of the Saints to come Cyril in Ioan. lib. 4. c. 51. And we looke for rest from three things A laboribus hujus vita à tentationum concussione à diaboli servitute From the labours of this life from the trouble of tentation from the service of the Devill Thomas 4. It was ordained ad inflammationem amoris to inflame our love that being free from worldly labours we might better attend upon God 5. Datum fuit ad opera pietatis it was given for the works of pietie for otherwise some would be so covetous that they would never leave working for gaine Thom. in opuscul 6. Vt quietâ— repararentur corpora That the bodies should be refreshed by this rest For some through their insatiable greedinesse could scarse have afforded any rest unto themselves especially unto them which were at the command of others as children and servants Simler QUEST IV. Whether the precept of keeping the Sabbath were altogether ceremoniall 1. SOme were of opinion that the Sabbath was onely temporary that did bind the Jewes for a time thinking that the ancient Patriarks as Adam Evah Noe kept no Sabbath Tertullian Which is not true of the observation of the Sabbath in generall seeing it was sanctified by the Lord himselfe immediately after the creation which the Patriarks were not ignorant of but onely of that strict exact and rigorous observing the Sabbath which indeed was onely enjoyned the Jewes Simler 2. Other seeme to be of opinion that the Sabbath was altogether ceremoniall and that Christians therefore are not now bound unto the observation of dayes as the Apostle for this rebuketh the Galathians Yee observe dayes and mâ—neths times and yeares Galath 4.10 Thus the Anabaptists object But if this precept were altogether ceremoniall it could be no part of the Morall law and seeing the Israelites were charged to keepe other festivals also as well as the Sabbath as the feast of the Passeover of Pentecost and of Tabernacles with others whereof no mention is made in the Morall law but onely of the Sabbath it is evident that the Lord himselfe did make a manifest difference betweene that and all other festivals neither is the keeping of the Lords day now an observing of dayes seeing Christians doe celebrate this day without any opinion of holinesse or necessitie tied unto the day as the Jewes kept their Sabbath But this error of the Anabaptists shall be confuted more at large afterward among the places of controversie 3. Wherefore this precept is partly morall partly ceremoniall as to have some set time to attend the service of God it is morall and naturall Secundùm dictamen rationis naturalis aliquod tempus deputat homo Man according to the device of naturall reason will appoint some time for Gods service Thomas For all nations in the world unlesse they bee these inhumane and savage people which inhabite in the extreme and remote parts of the world as the Garamants and Anthropophagi Men-eaters which dwell toward the South pole and they which inhabite the Islands Orcades and other remote regions toward the North all other nations of any humanitie and civilitie did spend much time in the worship of their gods Tostat. But it is legall or ceremoniall in that some speciall day is prescribed
Scriptures whether those things were so which the Apostle preached Act. 17.11 Contrary hereunto are 1. The negligent resorting to the holy assemblies of the Lords people in carnall men or the wilfull refusall in obstinate recusants who are like unto those in the Gospell who being invited to the marriage feast excused themselves and refused to come Matth. 22.5 2. The carelesse and fruitlesse hearing of the Word as Eutychus fell asleepe while Paul was preaching Act. 20. 4. The reverent and often receiving of the Sacraments is prescribed as Act. 20.6 On the first day of the weeke the Disciples came together to breake bread Contrary hereunto are 1. the neglect of the Sacraments 2. The prophanation of them when they obtrude themselves that are not prepared and so receive unworthily 1 Cor. 11.17 5. Publike invocation upon God and faithfull prayer is another exercise for the Lords day as Act. 16.13 On the Sabbath day we went out of the Citie beside a river where they were went to pray Contrary hereunto are 1. The neglect of publike and private prayer 2. To pray with the lippes and and not with the heart 3. Unfruitfull prayer in an unknowne tongue against the which S. Paul speaketh 1 Cor. 14.17 Thou givest thanks well but the other is not edified 6. Charitie is upon this day to be exercised and extended to the poore as our blessed Saviour healed upon this day Mark 3.3 Contrary hereunto are 1. The omitting of the works of charitie and despising of the poore as the rich glutton did despise poore Lazarus Luk. 16. 2. Or the giving of almes for praise and ostentation as the Pharisies did Matth. 6. Ex Vrsin 7. Meditating upon the works of God is peculiar for the Lords day as Psal. 92. which was appointed for the Sabbath day vers 4. the Prophet saith I will rejoyce in the works of thy hands Contrary hereunto are 1. To be occupied in carnall and worldly thoughts and bodily labour as in buying selling travelling working 2. To follow prophane games and sports to spend this day in quaffing drinking dancing and such like as the Israelites kept an holy day to the golden Calfe They sate downe to eat and drinke and rose up to play Exod. 32.6 2. Doct. How the Sabbath is to be sanctified Vers. 8. REmember the Sabbath day to keepe it holy or to sanctifie it In this precept two things are to be considered quid cavendum quid faciendum what is to be taken heed of and what is to be done The things to be avoided upon the Sabbath day are these 1. All corporall worke and labour So Ieremie saith chap. 17.24 Sanctifie the Sabbath so that you doe no worke therein But yet bodily works may bee done upon the Sabbath upon these foure occasions First propter necessitatem for necessity as our Saviour excused his Disciples for pulling the eares of corne being hungry Matth. 12. Secondly propter Ecclesiae utilitatem for the profit of the Church as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath and were blamelesse Thirdly propter proximi utilitatem for the good of our neighbour as our Saviour healed upon the Sabbath one which had a withered hand Matth. 12.12 Fourthly propter Superioris authoritatem because of the authoritie of the Superiour as the Jewes circumcised upon the Sabbath because the Lord so commanded that they should circumcise their males upon the eight day 2. Debemus cavere culpam we must take heed of sinne as the Lord saith by his Prophet I cannot suffer your new Moones nor your Sabbaths Isai. 1.13 and then he giveth this reason vers 15. your hands are full of bloud 3. Debemus cavere negligentiam We must take heed of negligence and idlenesse upon the Lords day as it is said of the Israelites they sate downe to eat and drinke and rose up to play Exod. 34. The things wherein wee must be exercised upon the Lords day are these 1. In faciendis sacrificiis in offering of our sacrifices that as the Jewes offered up their externall sacrifices so Christians now must present unto God their spirituall sacrifices of prayer and thanksgiving as the Prophet David saith Let my prayer be directed in thy sight as incense 2. We must corpus nostrum affligere humble and afflict the body not pamper it upon this day and make as it were our belly our God so the Apostle exhorteth that we would give our bodies a living sacrifice holy and acceptable to God Rom. 12.1 3. Dando eleemosynas in giving of almes as the Apostle saith to doe good and distribute forget not for with such sacrifices God is pleased Heb. 13.16 So Nehemiah adviseth the people Send part unto them for whom none is prepared for this day is holy unto the Lord chap. 8. vers 10. 4. In divinorum exercitiis Wee must bee occupied in divine exercises as our blessed Saviour saith Ioh. 8. He that is of God heareth Gods words for herein consisteth the delight and rest of the soule this is that Sabbatisme or rest which the Apostle speaketh of Heb. 4. There remaineth then a rest to the people of God This pleasant rest of the soule is begun in this life and perfited in the next But before we can attaine to that perfect rest in the Kingdome of God three kinds of rests must goe before 1. Ab inquietudine peccati From the restlesse condition of sinne for as the Prophet saith The wicked are like the raging sea that cannot rest Isa. 57.20 A passionibus carâ—is from the passions of the flesh for the flesh lusteth against the Spirit Galath 5. Ab occupationibus mundi from the troubles and businesses of the world as our blessed Saviour said to Martha thou carest and art troubled about many things Luk. 10.41 Et tunc post hac anima liberè quiescit in Domino and then after all this the soule shall freely enjoy rest in the Lord Sic ferè Thomas in opuscul 3. Places of confutation 1. Cont. Against the Iewes and the Sabbatarians that contend for the Iewish Sabbath FIrst the Jewes doe thus object against the Christians for the perpetuitie and continuance of their Sabbath upon the seventh day 1. Object The morall law is perpetuall but this Commandement for the sanctifying of the seventh day is part of the morall law Ergo. Answ. This Commandement as it is morall continueth still namely that a certaine day should be set apart for the publike service of God yea and further as Chrysostom saith In circulo hebdomadis diem unum integrum segregandum c. That in the compasse of a weeke one whole day should be severed from the rest Hom. 10. in Genes But the ceremoniall part of this precept in the prescript of the seventh day bindeth us not now as the Apostle saith Let no man condemne you c. in respect of an holy day of the new Moone or of the Sabbath c. Coloss. 2.16 Vrsin 2. Object The
lawes which were instituted before Moses are immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
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
after the temporary use thereof it might either fall downe of it selfe or easily bee destroyed lest by the elegancie and curious building it might give offence and occasion of superstition to posterity Iun. Marbach QUEST XVIII Why the lifting up of the toole is said to pollute the Altar Vers. 25. IF thou lift up thy toole upon it thou hast polluted it 1. Rupertus doth thus moralize it Ferrus seu cultrum arrogantia est qua mens a Creature praeciditur c. This toole or iron is arrogancie whereby the minde is cut off and separated from the Creator if thou lift up thy toole that is si virtuâ—er tibi ipsi arrogavâ—ris if thou doe arrogate any thing to thine owne vertues thou hast polluted it 2. Some make it a type of Christ who was that stone cut out without hands that is without any sinne imperfection or pollution Prâ—cop 3. Some make this collection Quà d Deus manibus hominum câ—li 〈◊〉 That God would not be worshipped by any worke of mans hands But that is not so for afterward hee commanded the Temple to bee built which was the worke of mens hands and yet no hindrance to his worship Gallas 4. The meaning then is this not that the iron toole of it selfe defileth sed quia 〈◊〉 contra mandatum Dei but because they should so goe against the commandement of God and so all such workes should be as deâ—â—â—ed and polluted QUEST XIX How Ieremy is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices Vers. 24. THereon shalt thou offer How can this stand with that saying of the Prophet Ieremie chap. 7.22 I spake not to your fathers neither commanded them when I brought them out of the land of Egypt concerning burnt offerings and sacrifices 1. Some doe reconcile these places thus that the Prophet speaketh de praecepto sermone Domini proprio ore of the commandement of God with his owne mouth and so he spake only and commanded the ten Commandements the rest he delivered by Moses mouth Cajetan 2. Rupertus giveth this sense because Moses me non jubente sed permittente talia praecepit Moses commanded such things not by my bidding but by my permission c. But it is evident vers 22. that Moses spake all these things at the Lords commandement 3. The best solution then is this that God commanded not sacrifices primò principaliter cum propter aliud fuerint instituta c. chiefly and principally seeing they were instituted for another end Lippom. So also Iun. Genevens And so the Prophet expoundeth himselfe vers 21. But this thing commanded I them saying Obey my voice God specially repaired of them obedience for what else did those sacrifices signifie quà m extinctionem carnalis nostrae vitae than the extinguishing of our carnall life Lippom. In the like phrase it is said Gen. 32.28 that Iakobs name should be no more called Iakob that is only or principally but Israel Iunius QUEST XX. Of the difference betweene burnt offerings and peace offerings THy burnt offerings and thy peace offerings 1. The burnt offerings were those which were wholly burnt upon the altar to the honour of God the rite whereof is expressed Levit. 7. The peace offerings were those which were offered to God in signe of thankfulnesse for any benefit obtained or to the end to aske or obtaine any thing at the hand of God and so they are called peace offerings because God is thereby appeased and our peace made Tostat. So the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is your health sacrifices which are offered for their health and prosperity Lippoman The word shalom also signifieth perfection integrity Their peace offerings then were such as were offered for the welfare perfection and integrity of their state Oleaster 2. There was a third kinde of sacrifices for sinne when they offered a Calfe or Goat or some other beast to make attonement for some sinne which they had committed as is expressed Levit. 7. The other two kinds of sacrifice are here onely mentioned quia sunt voluntaria because they were free and voluntary but those for sinne were ex necessitate of necessity Tostat. 3. There were other things also necessary to be knowne which belonged to the rite of sacrificing as who were to offer sacrifice namely the Priests what kinde of beasts they were to sacrifice and in what place and in what order and manner all which things afterward are fully declared and explained by Moses in Leviticus Tostat. qu. 41. QUEST XXI Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle Vers. 24. IN all places where I shall put the remembrance of my name 1. The Hebrewes make this a perfect sentence of it selfe that the Lord will come and blesse them in every place which hee shall chuse but seeing it was not lawfull for them every where to offer sacrifice but where the Tabernacle and Arke was as is expresly declared Levit. 17. it hath relation also to the former precept that they were not to make any such altar of earth or stone where they would themselves sed Deus ipse designare vult locum c. but God himselfe will assigne the place where they shall make an altar Gallas 2. And though the ordinarie place of sacrificing were the Tabernacle where the name of God was solemnly called upon yet they might sacrifice in other places ex causa speciali divina revelatione upon speciall occasion and by divine revelation as David did in mount Moriah by the direction of the Prophet Gad 2 Sam. 24. and Elias in mount Carmel 1 King 18. Lyran. So Samuel offered sacrifice in Ramath 1 Sam. 7. and in another place when Saul came unto him 1 Sam. chap. 9. and in Bethlehem when he went to anoint David King 1. Sam. 16. And it seemeth that he by propheticall direction might offer where he would as the Lord bid him make this answer when he went to Bethlehem I am come to offer sacrifice to the Lord 1 Sam. 16. for all Israel knew that Samuel was the Lords faithfull Prophet So also it is like that David being a Prophet offered sacrifice in Hebron while he there reigned having neither the presence of the Arke or Tabernacle and that the people following Davids example continued that custome still as it appeareth by Absoloms excuse to his father who asked leave to goe and sacrifice in Hebron 2 Sam. 15. Tostat. 3. Neither did these offend in sacrificing in other places beside where the Tabernacle and Arke was for in those speciall places the Lord for that time would have a memoriall of his name as in mount Moriah where David and Carmel where Elias sacrificed Tostat. quaest 40. 4. But this may be added further that beside that speciall direction which the Prophets had to offer sacrifice in some peculiar places there was more liberty used in their peace offerings than in other sacrifices
worship even naturall reason teacheth As even among the Heathen the publike ministers were publikely maintained as souldiers and such like whereupon the Apostle saith Quie militat propriis stipendiâ— Who goeth a warfare of his owne charge Partim erat judiciale quantum ad determinationem decimae partis c. It was partly judiciall in the determination of the tenth part that whereas the tribe of Levi being the twelfth tribe was consecrated to the service of the Tabernacle who had no possessions as the other tribes it was thought reasonable that the other eleven tribes should give unto them the tenth part of their fruits and increase that there might be some equalitie that although the tribe of Levi were not the full tenth part of Israel yet the tenth of the profits was granted unto them ut honorabilius viverent that they might be maintained more honourably quia aliqui per negligentiam transgressores futuri erant and to make amends for them which should transgresse herein of negligence So Thomas There was beside a ceremoniall respect in the paiment of tithes because they were then due for the ceremoniall service and externall sacrifice of the Tabernacle and in respect of the necessitie of the law of tithes that the Levites were to be maintained thereby and by no other meanes or way In both which respects the law of tithes touching the ceremonie is not in force now nor yet as it was a judiciall constitution but in respect of the equitie thereof and morall part it ought still to remaine Here then we dissent first from them which thinke the law of tithes was altogether a ceremonie and so bindeth not now which seemeth to be the opinion of Gallasius Non jubemur jam fruges c. pastoribus pro munere offere Wee are not commanded now to offer our fruits to the Pastors for a gift c. for this is contrarie to the Apostle Galath 6.6 Let him that is taught in the word make him that hath taught him partaker of all his goods If of all his goods how is he not to yeeld unto him of his very fruits and increase Secondly the opinion of the Rhemists is likewise to be refused which hold the paiment of the very tenth a naturall dutie and so not to be altered for if this were so it were not lawfull by any other meanes equivalent to tithes by contribution or otherwise to provide for the maintenance of the Ministers for being a naturall dutie it ought not to bee changed But in S. Pauls time the Pastors and Churches were provided for otherwise than by tithes as by liberall benevolence and contribution for the which he commendeth the Macedonians for their bountie that wayes 2 Cor. 8.2 The Rhemists also have another assertion that tithes are due to the Priesthood of the new Testament whereas they are not now challenged in the right or respect of any externall sacrifice or sacrificing Priesthood which hath no institution in the new Testament which acknowledgeth Christ onely a Priest for ever after the order of Melchisedech but in regard of the word preached and other ministeriall duties and sowing of spirituall things 1 Cor. 9.11 Thirdly the opinion of the Canonists that the tithes are precisely due jure divino by the divine law is confuted by Bellarmine for then all those Churches should transgresse Godâ— ordinance which have brought in any other ordinance so it be equivalent to tithes for the maintenance of the Ministers of the Gospell otherwise than by tithes Fourthly neither yet can I altogether subscribe unto the opinion of Thomas that saith Determinatio decimae partis est solvenda authoritate Ecclesiae That the determinate tenth part is now in the time of the new law paiable by the authoritie of the Church c. But it may safely be affirmed that tithes are due jure divino by the divine law and by the word of God and not onely commanded by the constitution of the Church first negative negatively tithes are so due simply and absolutely that is that none have right unto tithes but the Pastors and Ministers of the Gospell but what is once consecrated truly to religious uses ought so to continue Secondly affirmatively also this assertion is true though primaria now directly and precisely the tenth part is not now exacted by the law of the Gospell yet secundaria c. ex consequenti secondarily and by good consequent tithes are now due by the word of God not onely in generall that Ministers should bee maintained but in regard of that particular proportion of the tenth at the least for the liberall and sufficient maintenance of the spirituall Ministers is grounded upon the law of God and nature and who can be a better Judge of this sufficiencie than God himselfe who first in his wisdome did set this proportion of the tenth in the fittest allowance for his Ministers so that whosoever should innovate this ordeâ— as thinking some other course to be more convenient should seeme therein to make himselfe wiser than God But for the further discussing of this matter I likewise referre the Reader to the former place 6. Controv. Of the Lenten fast ANd because mention is here made of tenths I will adde one word of that curious observation which Lippoman hath out of the collections of the Fathers concerning the Lenten fast which they would have warranted by this law of tithes because the whole yeare consisting of 365. dayes the full tenth hereof ariseth to 36. dayes the time of the Lenten fast So also Bellarmine maketh this one of the reasons of their Lenten fast Contra 1. But this account agreeth not with the time of Lent which continueth six weeks full and foure dayes beginning at Ash wednesday which is the first day of Lent which in all make 46. dayes if they abate the Lords dayes for the six weeks there yet remaine 40. dayes if they will have the saturdayes also abated there will bee then but 34. dayes left so no wayes can they make these accounts to agree 2. They would shew themselves herein wiser than God who did appoint his holy dayes by sevens not by tennes 3. The Lenten fast then 〈◊〉 now observed not as a spirituall tenth of time in respect of any religious use but as a politicall iâ—â—erdiction and time of restraint for the good of the Common-wealth 7. Controv. Against free will in good works Vers. 29. THe first borne of thy sonnes c. Isidore hath here a good observation Spiritualiter 〈◊〉 principia honorum operum ostendunt c. Spiritually the first borne doe shew the beginning of good works by this the Lord sheweth bonâ—â— voluntatem c. ad ipsius gratiam pertinere that a good will which goeth before the worke belongeth unto his grace against the Pelagians who ascribe the beginning of good works to their owne free will 6. Morall observations 1. Observ. To be faithfull in the graces and gifts of the spirit committed to
betweene Christ and Moses and betweene the new and old Testament which both command us to love our enemies Therefore Chrysostome is deceived who thinketh that those precepts Thou shalt love thy friend and hate thine enemie terrenâ— carnali populo secundùm tempus datae sunt were given unto the earthly minded and carnall people according to the time and that Christ gave another rule in the Gospell to love our enemies for it is evident that this law commandeth us even to love our enemies And the Wise-man more evidently in the Proverbs sheweth the same chap. 25.21 If thine enemie be hungrie give him bread to eat if he be thirstie give him water to drinke c. Therefore we see that Christ in the Gospell non ferat novam legem sed veterem tantum exponat doth not make a new law but onely expoundeth the old Lippoman That therefore was no precept of the law but the Pharisies glosse That they should love their friends and hate their enemies QUEST VIII Whether it is to be read Thou shalt helpe him or lay it aside with him Vers. 5. THou shalt lay it aside with him 1. The most doe here reade Thou shalt helpe him up with it This sense followeth Calvine Cajetane Osiander Paguine as the like law is extant Deut. 22.4 Thou shalt lift them up with him But the word ghazab is seldome found in that sense but signifieth ordinarily and properly to leave or forsake 2. Therefore it is best translated Thou shalt leave or lay aside the burthen that the asse which cannot rise under his burthen it being put aside may the better stand up upon his legges But this sense being retained there are divers readings used and interpretations given 1. Some reade it with an interrogation Wilt thou indeed leave it with him Vatablus Oleaster and so understand here a negative to answer the interrogation Nequaquam No thou shalt not 2. Some reading this clause without an interrogation and understand it of the leaving or laying aside of his hatred or enmitie So the Chalde 3. But the best reading is to pronounce it without an interrogation as Montanuâ— and to referre it to the burthen of the beast as is before shewed omnino depâ—nito cum eo put it aside together with him that is thine enemie Iunius 4. And though mention be made onely of easing the asse under his burthen yet all other the like kinde of helpe is understood as if the beast be otherwise in danger as like to bee strangled or drowned whether hee have a burthen or not in these cases 〈…〉 QUEST IX How the poore mans cause is perverted in judgement QUEST IX Against lying in judgement and how it may be committed QUEST XI Who are meant here by the just and innocent Vers. 7. THou shalt not slay the innocent and the righteous 1. This is to be understood of slaying by giving sentence against such judicially for out of judgement neither is the guiltie and unrighteous person to be slaine Cajetane 2. R. Salomon by the innocent understandeth him that is cleere in his owne conscience but yet condemned by false witnesses that the Judges in this case when an innocent partie goeth from them condemned if any doe stand up to cleere them as Daniel did for Susanna they should be heard By the just he would have understood him that is indeed guiltie but yet freed in publike judgement that in this case if any doe appeare to prove him guiltie hee should not be admitted c. But the righteous and innnocent are here taken for all one as it may appeare by the opposite part I will not justifie a wicked man the innocent and righteous is set against the wicked And beside it is as acceptable to God to punish the wicked man as to cleere and set free the innocent 3. Cajetane and Tostatus make this difference Mundus est qui non commisit hòmicidium c. Hee is the cleane and innocent man which hath not committed murther adulterie or any such crime he is the just and righteous man which hath done some just thing or some good worke But this distinction is here too curious and unnecessarie for men use not to bee brought in question for their good works but for evill whereof they are either justly or wrongfully accused and so David taketh both these for the same Psal. 4.8 Iudge me O Lord according to my righteousnesse and according to mine innocencie that is in me 4. God therefore here forbiddeth Judges to condemne the innocent for guiltie as Naboth was Susanna and Ieremie with the rest of the Prophets Gallas 5. Judges are not to condemne the innocent Etiam si à superiori Iudice jubâ—â—mur c. Though they should be commanded by the superiour Judge as the Elders of Israel put Naboth to death at the commandement of Iezabel Lippoman QUEST XII In what sense God is said not to justifie the wicked FOr I will not justifie the wicked 1. Some make this to be the meaning of this reason that God would have Judges looke unto him in whose place they are that as God doth not justifie the wicked nor condemne the righteous so neither should Judges Marbach Pelarg. 2. R. Salomon maketh this the sense according to his former exposition taking the just for him which is so in the triall of mans judgement yet guiltie in his conscience and before God that yet the Judge should not put such an one to death for though he be freed by the judgement of man yet he cannot escape the hands of God he will not justifie him But this exposition is overthrowne before that a just man is not here taken in that sense 3. Therefore this rather is a menacing speech that God will be avenged even of the unrighteous Judge Iun. Quicunque impie facit sive suo sive alieno arbitrio c. Whosoever doth wickedly either of his owne minde or following anothers direction the Lord will punish it Lippoman QUEST XIII Whether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie BUt here ariseth a great and weightie question whether a Judge knowing in his owne conscience that the man which is accused before him is innocent and yet he is by the witnesses and other evidence found guiltie whether he is bound to give sentence according to the evidence against his owne knowledge and whether in so doing he sinneth not 1. The affirmative part is maintained by Thomas Paulus Burgens Tostatus who putteth in these cautions that the Judge knowing the partie to bee innocent as a private person yet is to use all meanes to have the truth come to light as by giving some secret intimation to the partie accused how to defend himselfe by fifting and examining the witnesses narrowly to see if he can make them to disagree and so overthrow their testimonie and if all this will not serve to referre the matter to the superiour Judge but if he have no superiour then hee
Jewes therefore simply to take an oath upon their Thora is not to play the Jew but a Christian may as lawfully doe it as to sweare upon the Gospels or any other part of the divine Scriptures 2. Dare favorem errori Iudaeorum c. To give way or shew favour unto the errour of Jewes is sinne but a Christian swearing upon the Thora should give way unto the Jewish errour Ergo. Answ. To sweare upon the Thora where any scandall or offence may grow unto the weake or any occasion of hardning to the Jew it is unlawfull yet this sheweth not but that where no such danger is simply so to take an oath is not unlawfull 3. To make this a lawfull act then for a Christian to take an oath upon the Jewes Thora these things must be considered 1. If he sweare upon it not as upon any other booke of the same contents that is comprehending the five bookes of Moses but as it is a monument of the Jewes bound up in silke and laid up in their Synagogue so is it not lawfull because to be addicted to such superstitious observations is sinne 2. Though there be no difference betweene their Thorah which is written in Hebrew and our Pentateuch in Latine or English in respect of the substance but one indifferently may lay his hand upon the one or the other for there is no difference of languages before God yet if a man make difference in his owne opinion thinking the one not as lawfull as the other herein he should offend doing against his owne conscience 3. Or if an Hebrew should require a Christian to sweaâ—e upon his Thorah rather than upon the Gospels it were not lawfull for hereby we should confirme him in his errour 4. Or if one Christian should require another to sweaâ—e rather upon the Jewish Thorah than upon the Gospels it were not safe so â—o doe because such an one giveth occasion of suspition that he doth not firmely and stedfastly beleeve the contents of the Gospell 5. But if a Christian of himselfe without any such motion made by another doe willingly take his oath upon the Thorah either of necessity because there is no other booke of Scripture present or because he maketh no difference betweene one booke of Scripture and another he may doe it lawfully so it be done without offence unto others Sic Tostat. quaest 16. QUEST XXIX That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe BUt though a Christian may sweare upon the Jewes Thora the former considerations being observed yet is it altogether unlawfull for him to sweare either upon Mahomets thigh which is kept as an holy relique among the Saracens and Turkes or upon their Alcaron 1. The first is evident because this being a morall precept to sweare by the name of God only and not by the name of any strange gods bindeth all beleeving people for ever now to sweare by Mahomets thigh is to sweare by a strange god and therefore it is unlawfull as well for the Jew as the Christian to take such an oath seeing they are both bound to keepe the morall precepts and Commandements Tostat quaest 19. 2. The other also is unlawfull as it may thus be shewed for an oath is made three wayes either 〈◊〉 God alone without any other externall signe or symboll which is a lawfull and sufficient oath or by the creature alone which is an unlawfull oath for so the glory which is onely due unto God should be given unto the creature or by God and some creature together with reference unto God as when in taking an oath the hand is laid upon a booke But such a creature is used as an externall symboll in an oath as in quo nihil est mendacii wherein there is no lye and it must immediat è nos ducere in cognitionem Dei bring us immediatly to the knowledge of God therefore we lay not our hand upon a stone because it hath no instruction in it as a booke hath But the Gospell hath both these properties there is no falsehood or untruth in it and it doth bring us immediatly and directly to the knowledge of God The Turkes Alcaron hath neither for both it containeth many falsehoods fables and untruths and it can never bring us to the knowledge of the true God having many errours in it So then a Christian taking his oath upon the Alcaron thereby should confesse all to be true which is there contained and so blaspheme God and beside give great offence unto Christians and so secondly his brethren therefore it were better for a Christian to chuse rather to dye than to take such a blasphemous oath Tostat. qu. 20. The like judgement is to be given of the Jewes Talmud which containeth many fables and blasphemies against Christ. And for the same reasons before alleaged even a Turke or Saracen sinneth in taking an oath upon Mahomets thigh though he directly make it not God because he useth such an unholy superstitious and abominable thing in taking of a sacred oath likewise he offendeth in swearing upon his Alcaron which containeth abominable lies and the same most pernicious even concerning the end of all our happinesse in blessednesse in the next world which their Alcaron placeth and maketh to consist in the carnall pleasures of eating and drinking and the use of women Tostat. quaest 21 22. QUEST XXX Why three feasts are only named wherein they had more Vers. 14. THree times thou shalt keepe a feast unto mee in the yeere 1. They had divers other festivall dayes beside these three which are here named the Pasch called the feast of unleavened bread Pentecost named the feast of first fruits and the feast of Tabernacles called here the feast of gathering fruits in the end of the yeere which said three feasts are not named because they were more strictly observed than the rest for the Sabbath was more straitly kept wherein it was not lawfull to kindle a fire Exod. 35.3 nor consequently to doe any worke about preparing of their meat neither in the feast of reconliation was it lawfull to doe any worke at all Levit. 23.28 whereas in other feasts only servile workes are forbidden and in the feast of the Passeover such workes as were about their meat and drinke were permitted Exod. 12.16 But therefore are these three feasts named because in them onely the people were bound to come up before the Lord. 2. And these three were speciall feasts above the rest for these causes 1. Because in them onely the people were required to appeare before the Lord. 2. Speciall oblations were offered in these feasts In the Passeover was offered a sheafe of the first fruits Levit. 23.10 in the feast of Pentecost they presented the first fruits of their wheat harvest faire flower baken with leaven Levit. 23.17 And in the feast of Tabernacles they were commanded to make them boothes of boughes ibid vers
assumpturus erat naturam humanam c. That he was to take upon him our humane nature So also Osiander Marbach For if the Lord had appeared here in any humane forme Moses reason had not beene sufficient dehorting the people from idolatry because they saw no Image in the day that the Lord spake unto them in Horeb Deut. 4.15 For though the Lord had then appeared in any Image yet if he had at this time so shewed himselfe they might have taken occasion thereby to resemble God by some Image therefore neither then nor now did the Lord so appeare Tostat. quaest 13. 4. Neither yet because it is said Vnder his feet c. did they see as the feet of a man as Cajetane thinketh Sub specie Iudicis quasi hominis visus est c. He was seene as a Judge sitting in judgement and so they saw but his feet but this is so said quantum ad situm in respect of the site and placing because the pavement of Saphir was beneath as under the feet and they might imagine the more glorious part of Gods Majesty to be upward Tostatus 5. Neither yet is the meaning Quod clarius cognoverint Deum c. That they only knew the Lord more clearely than the common people Ferus Or as the Septuagint translate they saw only the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Lord stood 6. But the Lord by a bright shining cloud shewed his Majesty and presence as the Chalde Interpreter readeth Viderunt gloriam Dei Israel They saw the glory of the God of Israel and that much more now than when hee appeared in mount Sinai when notwithstanding the people said The Lord hath shewed us his glory and greatnesse Deut. 5.24 Tostat. So also Calvin Forma ipsius Dei nulla describitur sed basis in qua stabat c. There is no forme described of God but the bottome where he stood is said to be like unto Saphir c. QUEST XXII Wherein the place under Gods feet is said to be like to Saphir Vers. 10. AS a pavement or stone-worke of Saphir 1. This place under Gods feet for the colour is resembled unto the precious stone called the Saphir and to the cleare heavens Tostatus thinketh the Saphir to be of a bright reddish colour and that two colours are hereby signified a bright shining red and a blew or azure as in the skie But the Saphir stone is knowne to be of a skie blewish and airy colour as Hierome observeth and one of these similitudes is added to explaine the other Borrhains saith that the fairest Saphirs are full of red golden spots So also Oleaster Which answereth to this description that the pavement or bricke worke for so libnath signifieth either bricke or stone is said to be of Saphir Tostatus further thinketh that it is compared unto caelum stellatum the starrie skie but QUEST XXIII In what sense the Lord is said not to lay his hand 〈…〉 Vers. 11. VPon the Nobles c. he laid not his hand The laying of the hand is taken in Scripture 〈◊〉 threefold sense 1. The hand of God was said to be upon the Prophets when the Spirit of God came upon them And so Ab. Ezra understandeth this text Non porrexit illis manum He did not 〈◊〉 his hand unto them He gave them not the Spirit of Prophecie as he did to Moses they did not see God so cleerely as Moses did But the wordâ— are to be joyned together thus That although they sâ—â— God yet his hand was not upon them and then no such sense can be gathered Calvin 2. The laying on of the hand signifieth also to hide as God is said to have laid his hand upon Moses as he passed by Exod. 33. And so they make the meaning to be this that God did not hide himselfe to 〈◊〉 which were farre off as the Latine text is that is hee shewed himselfe also to the people in the 〈◊〉 Lyranus Gloss. 〈◊〉 Tostatus But the word is 〈◊〉 which signifieth to separate the text then meaneth those 70. Elders which Moses had selected and separated from the rest Iun. Lippom. Or 〈◊〉 may be derived of etâ—â—l which signifieth neare as Gen. 41.3 They 〈◊〉 neere or by the 〈◊〉 and so in this place iâ— may betoken those which were neere unto God namely the 70. Elders who came neerer than the rest of the people Oleaster 3. There is also a third signification of this phrase to lay the hand is to sinite or punish contrarie whereto is that phrase To take his hand from one 1 Sam. 6.5 that is to leave smiting or punishing So thâ—n the meaning here is Non 〈…〉 Hee sent not upon them his hurting hand Cajetaâ—â— Non 〈…〉 Hee killed them not Lippomanus For it was a received opinion in those dayes that no man could see God and live Oleaster Nihil incommodi senserunt They felt no harme after this Simlerus QUEST XXIV Why they are said to eat and drinke Vers. 11. ANd did eat and drinke c. 1. Rab. Salomon saith that this is added to shew their fault that after they had seene God as though they had not much cared for it they turned them to temporall pleasures in eating and drinking And though God did forbeare them now yet afterward they were punished Nadab and Abâ—hu died in the Tabernacle by fire sent of God Levit 10. and the Elders afterward at the grave of lust Numb 11. Contra. 1. It seemeth that God was not offended with them in this place because he laid not his hand upon them and therefore it is not like that they shewed any such contempt 2. Nadab and Abihu were afterward smitten but it was not for any such fault committed here but for offering strange fire Tostat. qu. 15. 2. Some understand it of their rejoycing as if they had eaten and drunke so the Châ—lde But here is no such note of similitude Quasi 〈◊〉 c. As though they did eat But it is expressed plainly They did eat It is then to bee taken rather historice historically than metaphorice metaphorically Tostatus 3. Ab. Ezra giveth this sense that although they had seene God yet they were not so ravished with it as Moses was that did neither eat nor drinke 40. dayes after but they did eat and drinke afterward 4. Some here by understand the spirituall delight which they conceived which is sometime expressed by eating and drinking as Christ saith to his Disciples in the Gospell That yee may eat and drinke at 〈◊〉 table in my Kingdome Ferus 5. Some referre it to their publike feastes which they made that day in token of their joy They are and dranke in laetitia magna post talem 〈◊〉 in great mirth after such a vision Lyran So also Tostat. Osiander 6. But the proper and true sense is this Salvi integri manserunt They remained sound and in good health Calvin Tanquam omnino incolumis comederunt c. As in perfect health
moved by so great a miracle should not contemne their doctrine Osiander Marbath 4. Cyprian also maketh this morall use hereby to shew the utilitie of fasting Quoties aliquid à Deo obtinere conati sunt jejuniis inâ—â—huere lachryâ—â—iâ— c. Holy men when they would obtaine any thing of God gave themselves to fasting 5. Curiously to search out any other cause of this fortie dayes fast were a vaine labour as Cajetane well saith Non est 〈…〉 quis divini miraculi opus fuit c. A reason must not bee sought of the number it being a worke of a divine miracle Cajetan QUEST XXV What Moses did in the mount these 40. dayes and 40. nights NOw if it be asked what Moses did in the mountaine these 40. dayes and 40. nights it may be answered 1. That the Lord did all this time instruct Moses concerning the Tabernacle and the things thereto belonging and touching the sacrifices and rites thereof as they are set forth in Leviticus And therefore Moses descending is not mentioned till the description of the Tabernacle and every part thereof is finished And Levit. 27.24 it is evidently expressed that the Lord taught Moses all those ordinances in mount Sinai 2. Now Moses fasted 40. dayes and nights the second time but then he was wholly occupied in humbling himselfe by prayer Deut. 9.25 thâ— first time of 40. dayes then was spent in Moses instruction rather than the other Tostat. cap. 25. qu. 1. 3. God could have dispatched Moses in a moment but this was 〈◊〉 give authoritie to him and his law B. Babingâ— 4. Places of Doctrine 1. Doct. Of the distinction of the persons of the Trinitie Vers. 1. HE said to Moses come up to the Lord. Both he that speaketh and he whereof he speaketh is the Lord. Hence appeareth the distinction of the persons in the Trinitie the like place wee reade Psal. 110.1 The Lord said unto my Lord c. Marbach 2. Doct. The word and Sacraments must goe together Vers. 7. HE tooke the booke and read it c. Before Moses sprinkled the people with bloud the signe of the covenant he first readeth the booke of the covenant whereby we are taught the right use of the Sacraments that the doctrine ought to goe before the signe Aliter insoria erunt signe c. Otherwise the signes are but trifling and vaine Calvin The word must be joyned with the element This course the Apostle taketh with the Corinthians teaching them the right use of the Sacrament that they might come together with profit and not with hurt 3. Doct. Nothing to be taught beside Gods word Vers. 12. THe law and commandements which I have written for to teach them This sheweth Nihil docendum praeter oracula Dei That nothing should be taught beside the word of God Borrh. Which Bedae before him noted well that no man must teach the people of God other precepts quam quae ipse Dominus docuit than those which the Lord himselfe hath taught as S. Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 5. Places of Controversie 1. Controv. Against the Romanists that the whole institution serveth to consecrate the Sacraments Vers. 7. HE read in the audience c. Moses first readeth the summe of the covenant before he addeth the signe of the covenant which was the sprinkling of bloud by the which we learne that the Sacraments are not consecrated by a certaine forme of words to bee used over them but by reading and rehearsing of the whole institution such a cleare and distinct voice must be used Quae ad homines dirigitur ad fidem gignendam valet Which is directed to men and is availeable to beget faith Calvin Contrarie to the doctrine and practice of the Romanists who denie the elements to be consecrated by all the words of institution but by a certaine forme of speech to be used over the Sacraments as in the Eucharist This is my bodie this is my bloud c. whereas the whole action of rehearsing the institution invocation receiving thanksgiving do helpe to consecrate the Sacrament See more hereof Synops. Centur. 2. err 90. pag. 454. 2. Controv. Against the reading of Scriptures in a strange tongue FUrther Oleaster here observeth beside Hominem paciscentaâ— debere cognoscere ea ad qua se obligat That a man making a covenant ought to know those things whereunto he hindeth himselfe c. which annotation doth evidently convince the Romanists of great error who doe not cause â—he people to understand those things which they binde themselves to keepe seeing neither the Scriptures are read nor the Sacraments administred in such a tongue as they doe understand for the Apostle saith If I come unto you speaking tongues what shall I profit you See more hereof also Synops. Centur. 1. err 3.4 3. Confut. Against Cajetan that this place is not misallâ—â—ged Heb. 9.19 Vers. 8. BEhold the bloud of the covenant Cajetane among other exceptions which he taketh to the authoritie of the Epistle to the Hebrewes urgeth this that the Author of that Epistle chap. 9.19 alluding unto this place translateth this word berith here used which signifieth a covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament now betweene a covenant and testament there is great difference Contra. The author in no other sense useth thâ—◠〈◊〉 〈◊〉 〈◊〉 than S. Paul elsewhere who by the same word expresseth the Hebrew berith 〈…〉 signifieth either covenant or a testament And Hierome testifieth that the 〈…〉 for the 〈◊〉 doe turne the word 〈◊〉 by that Greeke word But 〈…〉 signifie a testament shewing the true effect and substance of that ceremoniall covenant consumed by the sprinkling of the bloud of beasts in this covenant and testament made betweene God and us in Christ and ratified in his bloud 4. Controv. Whether the Divine substance of God can be seene Vers. 10. ANd they saw the God of Israel c. Here we must take heed of two errors one which Hierome imputeth to Origen who did thinke the Godhead of the. Father to bee so invisible as that it could not be comprehended of the Sonne the other was of the Anomeans whose heresie was this Naturam Dei non esse invisibilem That the nature of God was not invisible in this place they saw God not 〈…〉 Divine essence and substance which is invisible and incomprehensible but they saw some evident 〈◊〉 of his glorious presence and Majestie as Gregorie saith Vidiri 〈…〉 ipsam naturae suae speciem non potest God may be seene by certaine representations but according 〈…〉 shew of his nature he cannot c. The faithfull have both in this world a sight of God as our bleâ—â—â—â— saith Blessed are the pure in heart for they shall see God and they shall see him more fully in 〈…〉 as the Apostle saith We know when he shall appeare we shall be like him for we shall see
an habitation of sucan to dwell as the Lord himselfe saith chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
have their ministerie the more reverenced and had in 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 vestâ—um 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 plâ—â— quam Angelicum 〈…〉 splâ—ndorem 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 â—egenda to cover the faulâ—s 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 Coâ—munis 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 iâ—fusos 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 cetâ—neth 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
bee here further asked if it bee not lawfull now for the Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single
then must be of the content of 18. egs Sic. Iun. Lippoman Simler Gallas which is a pint and quarter of ale measure for there goe unto a pint of our English measure as much as fourteene eg-shels doe containe QUEST XLVIII Of the spirituall application of the Altar and daily sacrifice THe spirituall signification of these things is this 1. Christ is our Altar whereby wee are sanctified he is ara victima both our Altar and the sacrifice of this Altar the Apostle speaketh Heb. 13.10 We have an Altar whereof they have no authority which serve in the Tabernacle Gallasius 2. By the daily sacrifice of the lambes Christ also is signified who is the Lambe of God that taketh away the sinnes of the world Simler 3. By the bread and wine which was offered Lippoman would have represented the Eucharist which is ministred with bread and wine Rather it signifieth Christum pro nobis oblatum cibum esse potum that Christ offered for us is both our meat and drinke to be received by faith Osiander 4. The offering of the one in the morning the other at evening Cyprian thus applieth Vt hora sacrificii ostenderâ—t vespâ—ram oscasum mundi That the houre of the sacrifice should signifie the evening and Sunne set of the world when Christ should be offered Bernard understandeth two oblations of Christ one when he was offered and presented by his parents in the Temple the other when he was offered upon the crosse at the first oblation he was received inter brachia Simeonis between the armes of Simeon in the second inter brachia crucis betweene the armes of the crosse Lippoman thus Agâ—us vesperâ—inus Deminum morieâ—tem praefigurat c. The evening lambe did prefigure Christ dying the morning lambe Christ rising againe from the dead But rather hereby is signified that Christ from the morning to the even from the beginning of the world unto the end is the Saviour of all them that trust in him he is the Lambe which was slaine from the beginning of the world Osiander And by this daily offering and that twice done is shewed that wee have daily need of reconciliation that Christs bloud should continually be applied unto us by faith Simler And by this daily sacrifice twice offered the Israelites were admonished ut à principio ad finem dâ—â—i ad Dei misericordiam confugerent that from the beginning to the end of the day they should flee unto Gods mercie And that this continuall sacrifice was an evident figure of Christ is evident because it is prophesied to cease at the comming of the Messiah Dan. 9.27 for the shadow must give place to the body Calvin QUEST XLIX How the Lord appointed with the children of Israel Vers. 43. THere I will appoint or meet with the children of Israel c. 1. Here the reason is given from the notation of the word why it was called before ohel maghed the Tabernacle of appointment or meeting because the Lord would meet with them there it is derived rather of iâ—ghad which signifieth to meet or appoint a time than of ghadah to testifie Calvine 2. Here the Lord will appoint with Israel not by speaking himselfe unto them for after the Lord had spoken unto them out of mount Sinai when he delivered the Law and the people were afraid of Gods voice and desired that Moses might speake unto them the Lord after that did not speake himselfe but declared his will by Moses Tostat. qu. 21. 3. Where it is said in the former verse where I will make appointment with you to speake unto thee there Caietanes note is somewhat curious that God in respect of the Levites promittit se duntaâ—aâ— paratum promiseth onely to be readie but with Moses hee promiseth to speake for by with you the Lord meaneth the Israelites with whom hee will speake by Moses as it followeth vers 43. QUEST L. What the Lord promiseth to sanctifie Vers. 43. IT shall be sanctified by my glorie 1. Iunius referreth this to the Israelites that everie one of them should be sanctified by the Lord. But that were too generall it is evident by the next verse where the Lord speaketh of sanctifying the Tabernacle the Altar and the Priests that he meaneth a speciall sanctification and consecration to holy uses 2. The most do supplie place and understand it of the Tabernacle but that is expressed afterward I will sanctifie the Tabernacle 3. Therefore the speech is more generall that he will sanctifie by his presence and what things hee will sanctifie is expressed in the next verse in particular the Tabernacle the Altar Aaron and his sonnes QUEST LI. What is meant here by Gods glorie BY my glorie 1. Some interpret it To my glorie because that was the end wherefore the Lord appointed all those things 2. Some doe understand it of Christ who is the glorie of God without whom nothing is sanctified in the Church this glorie Moses desired to see chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire for offering strange fire and thereupon the Lord saith I will be sanctified in them that come neere me and before all the people will I be glorified But this promise of God is not so to be restrained to one or two of Gods glorious workes 5. Therefore by glorie the Lord understandeth gloriosam praesentiam his glorious presence Vatablus as Exodus 40.34 Then the cloud covered the Tabernacle c. and the glorie of the Lord filled the Tabernacle Oleaster QUEST LII How the Lord is said here to sanctifie Aaron Vers. 44. I Will sanctifie also Aaron c. 1. Lyranus understandeth this of their consecration which although it were described alreadie non adhuc tamen erat in executione posita yet it was not hitherto put in execution but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies for they were not Gods glorie whereby he saith he will sanctifie them 2. Tostatus referreth it to that miraculous approbation of Aaron and his two sonnes Eleazar and Ithamar by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu But as Aaron and his sonnes are promised to be sanctified so the Altar also shall be sanctified but the Altar was not sanctified by that example of judgement 3. Therefore the meaning is this that as God had prescribed the externall rites of their consecration so he promiseth se in his efficacem fore that he will be effectuall in them Simler Divina actio sanctificans aderit c. The divine sanctifying action shall be present Caietane lest they might thinke that their sanctification depended upon the outward ceremonies of their consecration For those externall things were used only ut verae sanctificationis symbola as signes or symbols of the true
Chapter somewhat would be briefly touched concerning the difference betweene this golden Altar which Moses made and that which Salomon erected 1. Some thinke that Salomon made a new Altar of incense as Comestor Tostat. qu. 16. in cap. 6. 1. Reg. because this was made of Shittim wood but Salomons of Cedar But Ribera answereth that it is not said that Salomon made the golden Altar of Cedar but onely covered it with Cedar 1 King 6.22 that is enlarged it lib. 2. cap. 8. de Templ 2. But Beda and Lyranus are farre wide who thinke that Salomon made the Altar of incense of stone which was covered over with Cedar Osiander The text before alleaged is evident that it was of Cedar there is no mention made of stone 3. Iunius his opinion is that it was the same Altar and readeth thus Obduxit altare Câ—drinum He laid over the Altar of Cedar not with Cedar but gold as it followeth ibid. v. 22. but the Altar which Moses made was of Shittim wood the Cedar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or enrit seemeth then they were two divers kinds of wood 4. Ribera therefore thinketh that 〈◊〉 first did enlarge the golden Altar with Gods 〈◊〉 and then covered it with gold so that it was the same Altar but enlarged So also Borrhaius For the words of the Text are he covered the golden Altar with Cedar and Iosephus writeth evidently that Salomon did build a new brazen Altar but of making a new golden Altar he maketh no mention Ribera ibid So some things were made new by Salomon as the brazen Altar and the brazen sea or lover ten golden candlesticks ten tables 2 Chron. 4. Some things he only beautified and enlarged as the Arke over the which he made two Cherubims beside those upon the Mercie seat 1 King 6.23 Likewise he enlarged the Altar of incense for one Altar might serve to burne incense upon though for other services the number of vessels and instruments was increased according to the proportion of the Temple which was larger than the Tabernacle QUEST XV. Whether it were lawfull to number the people and wherein David offended Vers. 12. WHen thou takest the summe of the children of Israel c. 1. Simply then it is not unlawfull to number the people which may be done upon two necessarie occasions as when either a publike collection is to be made of tribute or subsidie money unlesse account should be taken the burthen should lye upon a few and others should escape Againe when any great warres are taken in hand it is fit that the people should be mustered that choice may be made of such as are fit for warre Tostat. qu. 9. 2. But then Davids example will be objected with whom God was offended for the numbring of the people To this divers answers are made 1. Augustine thinketh David did evill therein to number the people quia Deus non jusserat because God commanded him not But this is no sufficient reason for then it should be unlawfull for Princes now to number the people they having no speciall warrant from God 2. Simlerus saith that God was angrie with David because non curavit Domino persolvi tributum hee did not cause this tribute here appointed to bee given unto God So also Beda But this was not the cause neither for neither did Moses when he numbred the people which he did thrice Exod. 38. Numb 10. and 26. Neither is it like that David was so ignorant of the Law 3. Oleaster maketh this the reason because the Lord promised to multiply the seed of Abraham as the starres of Heaven and the sand of the sea without number therefore he was angrie whensoever they were numbred But by this reason they should never have beene numbred at all rather this might tend to Gods glorie in seeing by the numbers of the people how the Lord performed his promise 4. This rather was the cause of Gods indignation because David numbred the people for an evill end ad gloriam suam for his owne glorie to rejoyce and as it were to put confidence in their multitude Tostat. qu. 9. Therefore Haec sive superbia sive temeritas sive ingratitudo this either pride or rashnesse or ingratitude was severely punished Calvin QUEST XVI Whether this collection of money were commanded only at this time or were to continue WHen thou takest 1. Some thinke though here be no certaine time expressed when this account of the people should be taken whether everie yeare or everie fifth yeare as the ancient Romans used to doe yet this is certaine that whensoever the people was numbred this summe of halfe a sicle of everie one was collected Simler Lippoman thinketh also that they were often numbred ut gratia Dei agnosceretur c. that the grace and goodnesse of God might bee acknowledged in multiplying his people And it is the received opinion of the Hebrewes that this precept for the collection of this summe was perpetuall and anniversarie toward the charge of repairing the Tabernacle and maintaining of the sacrifices and other services So also Calvin in 17. Matth. vers 24. 2. But Iunius opinion is more probable with whom agreeth Beza annot in Matth. 17.24 that this was a precept only for this time and not to continue afterward which he confirmeth by these reasons 1. From the end and use of this money which was to acknowledge their late redemption and deliverance out of the bondage of Egypt 2. Moses himselfe did not exact this summe when hee numbred the people againe Numb 1. and the third time Numb 26. 3. This money was not to be spent in the sacrifices which were consumed but in the worke of the Tabernacle which was permanent and remained and so it was as a memoriall for them before the Lord vers 16. And of this money now collected which came to 100. talents of silver and 1775. shekels were made the sockets of the Sanctuarie and of the veile the hookes also and the fillets of the pillars Exod. 38.26 27. So that the end of this collection being extraordinarie and for this time only toward the building of the Tabernacle and the instruments thereof it was not to be perpetuall 4. And if this proportion had beene perpetually to be observed for everie one to pay halfe a shekel toward the Tabernacle Nehemiah would not have appointed another rate that everie one should pay the third part of a shekel by the yeare toward the service of Gods house Nehem. 10.32 3. But this further may be added though this manner of collection was not enjoyned as ordinarie and perpetuall yet upon the like occasion as to repaire the ruines of the Temple they might raise Moses tax upon the people as Ioash did 2 Chron. 24.9 which was upon the like extraordinarie occasion which ceasing the collection also was intermitted as Ioash said to the Priests that having received money of the people yet were slacke to repaire the decayed places of the Temple
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 storaâ—iâ— 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 rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub
gratiam â—uibus aut non vacat propter alia negocia aut non valent propter alienam linguam tam multa legere cognoscere Video tamen qualescunque mei conatus fuerint illos omnibus non comprobari Alii scriptis nomen meum lacerant alii verbis in libros meos invehuntur quod dudum expertus sum studiis conatibus Alii se mihi minime favere prodiderunt tanquam nimiam meam ut credo incusantes diligentiam Sedista me non movent utcunque mihi iniqua mensura metiantur homines obliti illius praecepti non sit in te mensura major nec mensura minor quod fit ut commode quidam interpretatur quando aut plus donatur rebus quam merita deposcunt vel subtrahitur rebus quod debetur Aequissimum retributorem Servatorem meum Optim Maxim expecto qui Apostolos suos fidelesque omnes servos istis verbis erigit consolatur Gaudete c. quià multa est merces vestra in coelis Ista inquam mihi parum molesta sunt neque ab incepto itinere revocabunt Ad scribendum fateor me primò impulit juveâ—ilis fervor scribentem aluit proficiendi spes nunc scribendo proficienti aliorum proponitur quaeritur commodum Militem pugnantem mori Episcopum orantem gloriosum est si optionem mihi dare dignetur misericors Deus inscripturas me commentantem scribentem diem meum extremum obire mihi in votis est Denique cum Apostolo laetus pronuncio Nullius rei rationem habeo neque vita mea mihi chara est ut peragam cursum meum cum gaudio ministerium quod accepi à Domino Iesu. Tibi vero sat scio humanissime Domine ministrorum studia grata sunt accepta tam in scriptores quà m concionatores qui gregi pascendo operam dant te clementem mitem fore speramus qui ipse in hoc genere exercitatus es Isto modo non oculi solum nostri sed animi in te erecti erunt re ipsa experieris quod olim scripsit Hieronymus ad Theophilum Tu offers osculum illi colla submittunt exhibes militem ducem impetras quasi unus in pluribus es ut sis unus expluribus Sic locus ille sublimis quem possides non tam tibi dignitati erit quam tu illi ornamento ut bene Ambrosius Dignum est ut dignitas sacerdotalis primò noscatur à nobis deinde servetur Et recte iterum Hieronymus Minus est tenere sacerdotium quà m mereri Sed vereor ne tuae reverentiae gravioribus negotiis occupatae si isto modo pergerem molestiam facesserem sic tibi felicem rerum omnium prosperum successum precatus in Domino desino importunae meae rusticitatis veniam petans sic lineolis bisce exitum dabit Hieronymi sententiola Haec ad brevem lucubrationem celerisermone dictavi c. quod idcirco dixi ut qui non ignoscat ingenio vel ignoscat tempori Dat. Barleae summo mane 5. Calend. Maii. Tuae reverentiae observantissimus Andreas Willet CHAP. XXXI 1. The Method and Argument THis second booke sheweth the execution of the Lawes prescribed unto the people in the former booke of this second part or tome which execution consisteth in the declaration of the peoples disobedience to the Morall law and their falling from God by their idolatrie with their â—â—conciliation to chap. 35. And of their obedience to the ceremoniall prescriptions touching the erecting of the Tabernacle with the parts ornaments and services thereof in the six last chapters In the former of these is set forth the sinne of the people chap. 32. then their reconciliation chap. 33. and afterward the renuing of the covenant and the restoring of the Law written in the tables of stone chap. 34. In the second is declared 1. The readinesse of the people in offering their gifts toward the making of the Tabernacle chap. 35 36. 2. The diligence of the work-men in framing all things according to the patterne chap. 36 37 38 39. 3. Moses approving of the worke chap. 39. vers 33. and the erecting and setting up of the Tabernacle chap. 40. But first of all the Lord giveth certaine caveats and provisions to be observed before they should settle themselves toward this worke in building the Tabernacle and they are two which are contained in this chapter the first concerning the work-men and instruments by whom this worke should be undertaken to vers 12. the second of the time that during this businesse the Sabbath notwithstanding should be kept to vers 18. First concerning the work-men three things are declared 1. Their vocation and calling who they were whom the Lord had called and appointed Bezaleel vers 2. and Aholiab vers 6. 2. Their gifts whereby they are made able and fit for this worke are rehearsed vers 3 4 5. 3. Their worke is appointed which is either of the Tabernacle it selfe vers 7. or of the things which belonged to the Tabernacle vers 8 9. or of the instruments necessary for the service thereof the Priests apparell anointing oile and perfume vers 10 11. Secondly they are charged to keepe the Sabbath vers 13. which charge is renued vers 16. enforced by three reasons 1. From the end it is a signe betweene the Lord and them vers 13. 2. From the punishment of death threatned to the transgressors vers 14 15. 3. From Gods example that rested on the seventh day vers 17. Then followeth the ratification of all this the delivering of the tables unto Moses whereby all before delivered unto Moses is warranted confirmed and as it were sealed 2. The divers readings Vers. 7. The Tent of the meeting together I.V. better than the Tabernacle of the meeting together A. or the Tabernacle of the Congregation B.G.P. or the Tabernacle of the Covenant L.C. or the Tabernacle of the Testimonie S. the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hel moghed the Tent of meeting together Vers. 10. The garments of the ministration and the holy garments for Aaron G.B.I.C.A.P. not the ministring garments of Aaron L.S. for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bigdhe twice repeated is omitted or the vestments wherein the things remaining are wrapped up V. for here wrapped up is added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharad signifieth to remaine but shered is a ministery or service See afterward qu. 9. 3. The questions discussed QUEST I. How the Lord is said to call Bezaleel by name Vers. 2. BEhold I have called by name Bezaleel 1. After that the Lord had made an end of shewing unto Moses all things belonging to the Tabernacle which he would have made lest Moses might have beene troubled how to finde workmen to undertake such a curious and cunning worke the Lord preventeth this doubt of Moses and telleth him that he had provided such as should take it in hand Tostat qu. 1. 2. And he saith
he had called by name that is had specially appointed him to that businesse for so this phrase is used when the Lord sheweth his speciall care toward one either in ordaining him as an instrument of some great worke as the Lord saith of Cyrus that he had called him by name Isai. 45.4 or it is an argument of Gods great love toward such as he calleth by name as chap. 33.17 the Lord saith to Moses I know thee by name and of Israel Isai. 43.1 Feare not I have redeemed thee and called thee by name Pelarg. Simler 3. This sheweth also that whereas the Lord had appointed divers workemen beside for all the worke could not goe thorow one mans hand or two yet he had named Bezaleel to be chiefe and the directer of others Tostat. qu. 1. QUEST II. Whether Caleb the sonne of Iephunneh were grandfather to this Bezaleel Vers. 2. THe sonne of Vri the sonne of Chur. Which Chur or Hur was the sonne of Caleb for Caleb of Ephrath begat Chur Chur begat Vri and Vri begat Bezaleel 1 Chron. 2.21 22. But hereupon ariseth a great question seeing Caleb was but forty yeere old when hee was sent by Moses to search out the land Iosh. 14.7 which was the next yeere after this in the second yeere of their comming out of Egypt Numb 13. how Caleb being but fortie yeeres old could be great grandfather unto Bezaleel 1. Hugo de S. Victor saith it is insolubilis quaestio a question not to be dissolved for by this reckoning Bezaleel could not be above two yeere old which was impossible that a child so young should be fit for this worke And so he leaveth this doubt without further answer 2. R. Salomon would give some satisfaction but in stead of avoiding one inconvenience he falleth into many he saith that Caleb at eight yeeres old married his first wife Azuba and she died in the first yeere the next which was his ninth he married Ephrath his second wife which was otherwise called Marie the sister of Moses and of her he begat Chur in his tenth yeere Chur in the end of his tenth yeere which was the 21. of Caleb begate Vri Vri in his ninth yeare which was the 30. of Caleb begat Bezaleel and Bezaleel in his tenth yeere which was the 40. of Calebs age began to frame the Sanctuary Contra. But here many unlikely things are affirmed 1. That Caleb should take a wife at eight yeeres old 2. That he at nine should have to wife Miriam that was very neere ninety yeeres old for she was elder than Moses who was now 81. yeeres old or thereabout for shee was of some discretion when Moses was but a childe as appeareth by her answer to Pharaohs daughter Exod. 2. shee might be then some ten or twelve yeeres old 3. It is as unlikely that Chur and Vri should have children at the age of ten yeeres 4. And as improbable it is that Bezaleel at ten yeeres should be a principall workman in the Sanctuarie 2. Lyranus also is deceived who saith that those there mentioned 1 Chron. 2.21 22. Chur Vri Bezaleel were not the same with these yet of the same name and of the same tribe But as Tostatus reasoneth it is not like that three in one line the sonne father and grandfather should be of the same name with three other following one another in the same line and kinred as sonne father and grandfather and yet not be the same men Non credo in tota scriptura repetiri I thinke saith he the like cannot be found in all the Scripture 3. Tostatus therefore is of opinion that there were two Calebs and that this Caleb the sonne of Iephunneh could not be the grandfather but the other which was the sonne of Ezram which he proveth by these two arguments 1. Because these two Calebs came of divers fathers the one was the sonne of Ezron 1 Chron. 2.18 the other the sonne of Iephunneh 1 Chron. 4.15 wherein Vatablus in his annotation there taketh to be Ezron but therein is deceived and must needs so holding fall into the same inconvenience that Caleb at 40. yeeres was a great grandfather 2. Because Caleb the sonne of Ezrom if hee had beene now living could not have beene lesse than 167. yeere old as it may be thus gathered Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. yeeres and the time of the Israelites being in Egypt was 215. from that take 50. yeeres when Caleb was borne and there remaineth 165. and two yeeres more were run when Caleb was sent to spie out the land so if it were that Caleb he should be then 167. yeere old whereas he himselfe saith he was but forty Tostat. 4. But Tostatus as he ghesseth right that there were more than one Caleb and that Caleb the sonne of Iephunneh could not be the great grandfather to this Bezaleel so yet herein he is deceived in making but two Calebs in all Caleb dupliciter invenitur Caleb is found to be double that is two of that name whereas it is evident there were three one was Caleb called also Chelubai the sonne of Ezron 1 Chron. 2.9.18 the second Caleb was the sonne of Chur or Hur the sonne of the first Caleb 1 Chron. 1.50 And the third Caleb was the sonne of Iephunneh 1 Chron. 4.15 Iun. ibid. The first of these three was the great grandfather unto this Bezaleel 5. But it will be objected against this answer that the first Caleb called also Chelubai had a daughter called Achsah 1 Chron. 2.49 And this Achsah was daughter to the younger Caleb the sonne of Iephunneh which was married to Othniel Iud. 1.13 Whereunto the answer is this that the first or elder Caleb might have a daughter called Achsah and the younger Caleb also might call his daughter after the same name Iun. annot 1 Chron. 2.49 for upon the reasons before alleaged it can by no meanes bee admitted that Caleb of Iephunneh should bee the father of this Chur or Hur and so great grandfather to Bezaleel QUEST III. Whether this Hur were the same before mentioned chap. 24.14 supposed to be Moses brother in law Vers. 2. THe sonne of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands whom they affirme to have married Miriam or Mary Moses and Aarons sister So Iosephus Lyranus Simlerus But Tostatus taketh exception hereunto because this Hur could not be lesse than 140. yeere old or thereabout which was too great an age for any to live in those daies and therefore he thinketh it was not the same Hur whom Moses left with Aaron to bee Judges among the people in his absence while he returned And thus they would collect the yeeres of the age of Hur Pharez might beget Ezrom at 25. Ezrom Caleb at 25. Caleb Chur at 25. which make yeeres 75 this summe being taken
is not in the Hebrew but only in working of stones But we doe not reade that any marble was used in the Tabernacle Tostatus saith though no marble went to the making of the Tabernacle yet they might have skill to worke therein because it belongeth to perfect workemen to have skill to do some things which they have no need to doe quest 7. Contra. This wisdome and understanding was given them To worke in all manner of workmanship and to make all which the Lord commanded vers 6. Therefore seeing they were not commanded to do any thing with marble that belonged not to their skill 2. But Tostatus addeth further that some workes are expressed which they did not as in diversitate lignorum to worke in divers kinds of wood whereas they wrought onely in Shittim wood and some kinds of worke are omitted which they did as in curious weaving and embroydering Contra. The Latine Interpreter here doth not translate right the words are bacharosheth ghetz in the workmanship of wood or timber the text speaketh not of diversitie of wood and yet they being able to cut and carve in one kind of wood had skill to doe it in another 3. Indeed some of their workes are here omitted which the Septuagint supplieth here To worke in blew silke purple scarlet fine twined linen but none of this is found here in the originall yet chap. 35.35 mention is made of all these whence a supplie may be made here Simler 4. It is not to be imagined that all these workes went only thorow the hands of Bezaleel and Aholiab who is joyned with Bezaleel but that there were many workmen beside which were taught and instructed by them chap. 35.34 5. There were two chiefe and principall workemen Bezaleel and Aholiab that were directers to the rest and taught them to worke chap. 35 34. And of these two it seemeth that Bezaleel was the most excellent workeman whose gifts and faculties are first of all described by themselves QUEST VII Whether the wise in heart received a new gift or increase rather of the old Vers. 6. IN the hearts of those which are wise hearted have I put wisdome c. 1. The opinion of the most is that God in these increased only those gifts which they had before as their naturall parts and their skill in arts which they had learned and gave them a further degree of wisdome and knowledge in those kind of workes as he had done to Bezaleel and Aholiab Genevens Tostat. qu. 7. Osiander But it is rather to be thought that God altogether furnished them for this worke that as the Apostles were taken from among the unlearned sort to build the spirituall Church of Christ so these were altogether unfit of themselves to have enterprised this businesse if the Lord had not endued them with the Spirit of wisdome lest they might have ascribed part of the worke to themselves And further whereas they are said to be filled with the Spirit of wisdome chap. 35.31 this phrase insinuateth that this gift of skill was inspired it was not then in them before in part for then they should not have been filled with the Spirit of wisdome but received part onely 2. Oleaster maketh this difference Deum implesse duos praecipuos artifices sapientia scilicet nova c. That God had filled the two principall workemen with new wisdome and anxisse eam eis qui eam ante habuerunt c. And that hee increased the same to those which had it before But by this means the inferiour artificers should have had more helps than the other both naturall and supernaturall whereas the other had only supernaturall 3. Simlerus giveth this interpretation In the hearts of all that are wise hearted have I put wisdome to make that God bestowed two things upon them artem à me hahent in hunc finem c. they have both the skill and art from me and to this end to make c. so they were wise hearted but they were wise of Gods making But that this phrase to bee wise in heart sheweth not any speciall and extraordinarie gift of art infused unto them is evident chap. 35 25. where the women that did spinne with their hands are said to bee wise hearted 4. Therefore Iunius giveth a better interpretation calling these wise in heart industrious now two things are required to make one industrious and so wise in heart one is willingnes and the other is aptnes and agilitie to any worke as both these are touched chap. 35.21 Every one whose heart made him willing and vers 25. The women that were wise hearted spunne with their hands So God gave unto them first a willing heart and they which had any aptnes to do artificiall workes were then endued with an extraordinarie gift of wisdome to do the workes of the Tabernacle they received speciall grace to know how to worke according to the paterne given them and willingnes 〈◊〉 to exercise their gifts to Gods glorie in setting forward the worke of the Tabernacle So M. Calvine He had given them aptnes and insight Vt eorum dexteritas semen quoddam esset That their dexteritiâ— should be but a certaine seed QUEST VIII Why Moses was not made fit to do the worke of the Tabernacle NOw if it be inquired why Moses received not this gift of wisdome seeing hee might best have knowne how to frame those things having seene the fashion of them in the mount it may bee thus answered that although it had been no hard thing with God to have given Moses wisdome to do such things yet for these reasons the Lord saw it was not fit 1. Because Moses was to oversee and direct everie mans worke and to approve and allow of it being done and therefore it was not meet that he should have been a labourer with them himselfe 2. And beside Moses was to attend the publike government to speake unto the people and to judge their causes therefore he could not being letted by publike affaires have been spared for those works And as it pleased God to direct his father in law to give him counsell to appoint under-officers and governours and not to undertake the whole burthen of government himselfe so it was requisite that the finishing of this worke should be transmitted over to other and the chiefe direction and oversight only to belong to Moses Tostat. qu. 8. QUEST IX Of the garments of ministration what they were Vers. 10. ALso the garments for Ministration and the holy garments for Aaron the Priest and the garments for his sonnes c. 1. Some do understand by the garments of Ministration the holy garments for Aaron as Tostatus following therein the Latine Translater and the Septuagint who reade only the holy garments for the Ministerie of Aaron c. Whereas there are three distinct garments spoken of bigdâ—e haserad garments of Ministration and bigdee hakedesh holy garments for Aaron 2. Oleaster understandeth vestes inferiores seu communes
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 â—hel 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 〈◊〉 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. Lyrâ—n 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 〈…〉 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 conâ—â—â—ed 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 omissâ—rum 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
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 〈◊〉 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 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 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 nemiâ—em ergo ab isto Sabbatisâ—â— 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. Salâ—m 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
puram religionem mandatorum Dei concedens sanguinem victimarum c. So taking away the pure religion of keeping Gods commandements and granting unto them the blood of sacrifices c. And this assertion he groundeth upon that place of Ieremie chap. 7 2â— I spake not to your fathers c. when I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying obey my voice c. QUEST XXV 〈…〉 QUEST XXVI 〈…〉 QUEST XXVII What is 〈◊〉 here by the finger of God WRitten with the finger of God 1. By the finger of God Augustine understands the Spirit of God which he proveth by comparing of those two places together in the Gospell that where the one Evangelist writeth that Christ should say If I by the Spirit of God doe cast out devils another saith If I by the finger of God cast out c. which signified that as the law was written by the finger and power of God in tables of stone so is it written in our hearts by the Spirit of grace Gregorie by the Spirit signified by Gods finger understandeth spiritualem intelligentiam legis the spirituall sense and meaning of the law Theophylact thereupon concludeth that the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father as the finger is to the hand So Ambrose saith Ad formaâ—â—â—itatis non ad distinctionem potestatis referendem digiti nuncupationem That the terme of finger is to be referred to the forme of unitie not to the distinction of power But this may seeme somewhat curious 2. These reasons therefore may rather be given of this phrase and terme 1. It is said By the finger of God that is opere Dei by the worke of God because the fingers are instruments of working Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts Ita ut in digitis 〈◊〉 possent which were not so many but might be numbred upon the fingers 3. This is added also to shew a difference betweene the first tables of stone which were both made and prepared and written by the finger of God so were not the second which Moses made like unto the first they were prepared by Moses but written upon by God chap. 34.1 Iun. 4. And further though God have no hands nor fingers neither is like in bodilie shape unto man yet this may have a speciall reference to Christ who was become verie man with hands and feet like unto us as Borrhaius noteth Digitus humanâ—â— Deo assingitur in Christo vero Deo homine c. The finger of man is attributed to God in Christ who was true God and man QUEST XXVIII Whether Moses did write upon the tables Vers. 2. OF God It will be here objected that Exod. 34.28 it is said that Moses wrote in the tables how then were they written by the finger of God 1. Augustine thinketh that the first tables were written by the Lord the second by Moses But it is otherwise affirmed chap. 34.1 that God also did write upon the second tables 2. Lyranus thus reconcileth thâ—se places 〈…〉 Moses ministerialiter That God did write because he endited and it was done by his authoritie and Moses did write them as the penman and instrument And he hath another concâ—iâ— beside that Moses seemed to put his hand to the tables and yet the Lord might miraculously 〈…〉 that Moses did nothing at all to the first tables they were delivered 〈…〉 only prepare the second tables for the Lord to write upon 3. 〈…〉 saith it is a phrase only he did 〈…〉 QUEST XXIX How the law is said to have 〈…〉 by Angels 4. Places of Doctrine 1. Doct. Gods speciall and particular providence toward his children Vers. 2. BEhold I have called by name Bezaleel This sheweth the singular care that God hath of his elected and chosen vessels in that he knew them by name as the Lord called unto Samuel by name 1. Sam. 3. Like as among men it is counted a great grace and favour if any be knowne unto the Prince by name And in the Athenian and Romane Commonwealth such as were popular would labour to call the most of the citizens by their names God hath not then a generall care only over his children but his particular providence watcheth over them Simler 2. Doct. Mechanicall arts Gods gifts Vers. 3. WHom I have filled with the Spirit of God c. Bezaleel was inspired of God with the knowledge of artes whereby we learne that manuall trades and mechanicall arts doe proceed from Gods Spirit and they are his gifts Marbach B. Babing For every good gift is from above Iam. 1.17 3. Doct. Even works tending to charity and pietie are not to be done ordinarilie upon the Lords day Vers. 13. NOtwithstanding keepe yee my Sabbaths c. If it were not lawfull for the Israelites no not to worke in the building of the Sanctuarie upon the Sabbath then no other servile works are to be done then intuitu pietatis c. with the pretense of pietie as to make garments to cloath the poore to go a fishing to redeeme captives Oleaster Which workes of charitie where necessitie constraineth may be done upon the Lords day but not to make an ordinarie practice of it 5. Places of Controversie 1. Confut. Against those that despise handicrafts as base â—nd contemptible Vers. 2. WHom I have filled with the Spirit of God in wisdome c. If then handicraftsmen have a portion of Gods Spirit and are endued with wisdome from heaven to worke skilfully in their mysteries that assertion of Cicero is to be misliked who thus writeth of these mechanicall arts Opifices omnes in arte sordida versantur nec enim quicquam ingenuum habere potest officina c. All tradesmen are occupied in base arts neither can any ingenuous thing be found in an artisans shop c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences but yet in themselves they are commendable and not to be despised Marbach Our blessed Saviour wrought carpenters worke and therefore is called a carpenter Mark 6.3 and S. Paul was a tent-maker and laboured with his hands which he saith ministered to his necessities Act. 20.34 2. Confut. Against free will I Have filled with wisdome c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio c. That there is a 〈◊〉 and evill partition whereby men doe ascribe all the helps which they use partly to nature and Gods gift partly to mans 〈◊〉 whereas their industrie it selfe is the gift of God Therefore we are hereby taught that the honour of everie good thing must be given unto God And if humane arts proceed from Gods Spirit how much more hath man no activitie at all in divine things 〈…〉 by grace This then evidently overthroweth free will in divine and spirituall thingâ— as our
blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3. Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive
unto them Tostat. quaest 21. QUEST XLII Why there were but two tables neither more nor fewer THe two tables c. The reasons why there were two tables were these 1. Because if all the Commandements had beene written in one table of stone it would have beene too large and so too heavie and cumbersome for Moses to beare whereas being now divided in two they need not bee so great in thicknesse or bredth and so were more portable for Moses that he might carrie them without a miracle which some Hebrewes vnnecessarily conceive for they being tables of stone in forme and fashion made like unto writing tables but larger not thicke or grosse but plaine and of no great thicknesse but so much as might suffice for the depth of the letters might well bee taken up and borne in Moses hand 2. But the speciall reason of this division of the tables into two is to distinguish the Commandements which concerned our dutie toward God and the other towards our neighbour The first being written in one table and the other in the second Tostat. qu. 23. QUEST XLIII How the tables were written on both sides Vers. 15. THey were written on both sides 1. R. Salomon thinketh that each table was so written that the letters might appeare on both sides and so be read indifferently on each side But this opinion is improbable for two unlikely things are here presupposed one that the stone whereof the tables were made was transparent that what was on the one side written might be discerned on the other and beside whereas the letters appearing on the backside must be read backward these letters by another miraculous worke must on both sides appeare all one 2. Lyran. Tostatus and Lippoman thinke that the tables were written each on both sides as in the first table there might be the three first Commandements which Tostatus maketh but two graven on the one side and the fourth on the other so in the second foure on the one side and two on the other which he divideth into three or he thinketh that the same Commandements might be written on the inside and repeated againe on the outside So also Gallasius aversa adversa parte scriptas fuisse that they were written on the neare and ofward side both of them such writing the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written behinde and before But the words of the text will not beare this sense for thus the tables should have been written on their foure sides whereas it is said they were written mishene on the two sides 3. Therefore the meaning is no other but this that these tables were written on the two sides namely the two inward or foresides And so Oleaster noteth by the signification of the word gheber which he pronounceth without any asperation at all eber which signifieth properly not the side but the forepart because so the word ghabar or abar signifieth to goe over or passe on before So also Vatabluâ— translateth ab utraque faecie on both the foresides And thus the writing might better be preserved one table lapping over another like unto a booke Oleaster But this further may be gathered that these tables were written full within that no spare place was left which signified that the Law of God was perfect Et nullum locum nobis relictum aliquid addendi That no place was left for us to adde any thing to his Law Simler QUEST XLIV Why the tables are called the worke of God Vers. 16. ANd these tables were the worke of God and this writing was the writing of God 1. Some Hebrewes thinke because it is said before vers 15. that they were written and here againe mention is made of the writing that the first writing was of the Commandements only the second was the exposition of the Commandements But that there was no such exposition is shewed before quest 41. 2. But in that the tables are said both to be the worke of God and writing of God to signifie that God both prepared those tables and was the writer also he was both artifex tabularum scriptor the workman of the tables and the writer Cajetan The second tables were factâ— opere Mosis made by Moses workmanship and written onely by God Tostat. qu. 23. 3. And whereas they are said to be Gods worke we are not to thinke with some that these tables of stone were of purpose now created of God anew Vocatur factio Dei non creatio sed delatio The worke of God is not said to bee the creation but the fashioning and preparing of them Tostat. 4. And this was not done by the worke of Angels as Tostatus thinketh aut scalpello non calamo or was graven with a knife not written with a pen Cajetan For the Lord needed no such instruments but it was written with the finger of God chap. 31.8 that it as Ambrose expoundeth Spiritu suo dedit legem He gave his Law by his Spirit whereby it is written in the fleshie tables of our hearts See more chap. 31. vers 18. QUEST XLV How many precepts each table contained COncerning the order observed in the writing of the Commandements in the tables there are divers opinions 1. Some thinke that the negative precepts were written in one table and the affirmative in another But this cannot be admitted for these causes 1. There are but two affirmative precepts the fourth concerning the Sabbath and the fifth Honour thy father and mother so it would follow that two precepts should onely be in one table and eight in another and so the one table must needs be very large â—he other very little 2. Thus also the precepts which concerne our dutie toward God and the other belonging to our neighbour should bee mingled together 3. And the greatest inconvenience of all is that the order of the Commandements should be inverted and that they were not written in the same order wherein they were delivered Tostat. qu. 24. 2. Rab. Salâ—mon and so also Iosephus doe thinke that five Commandements were written in the first table and five in the second and to the foure first they joyne the fifth Honour thy father c. in the first table But by this meanes the precepts of divers kindes which command love toward God and our neighbour should be put together which are better distinguished into two tables 3. Tostatus with other doe distinguish the Commandements well in respect of the tables placing in the first those which containe our dutie toward God and in the second those which are to bee practised toward our neighbour but the Commandements he rightly divideth nor making of the two first but one and so counting but three in the first table and dividing the last into two which is but one But these two points are handled before at large that it were superflous to treat of them here againe the first quest â— 10. generall before the Commandements chap. 20. and the second quest 1.
grandem fieri jacturam populi Wee see by this place that the people are in great hazard by the long absence of the governour Lippom. Let idle Pastors and secure Non-residents remember this how that the wolfe will spoile the flocke when the Pastor is gone therefore Saint Paul exhorteth the Elders of Ephesus to take heed of themselves and the flocke because he knew that after his departure grievous wolves would enter not sparing the flocke Act. 20.29 2. Observ. Men are then unthankfull when their good is intended and procured FUrther herein is noted their great ingratitude that while Moses was occupied in receiving lawes for them for their good they go about to make an idoll so as Chrysostom noteth The Jewes the same night sought to take Christ when he instituted his last Supper for their comfort The people here renounce Moses even when he was most carefull for their good Oleaster 3. Observ. Excesse in eating and drinking maketh men forget God Vers. 6. THey sate them downe to eat and drinke and rose up to play Which sheweth that gluttonie and drunkennesse is the mother of play and wantonnesse as Gregorie noteth Cum corpus in refectionis delectatione resolvitur cor ad inane gaudium relaxatur While the bodie is too much delighted in outward refection the heart is let loose to vaine rejoycing Pelarg. So the Apostle saith Be not drunke with wine wherein is excesse but be filled with the Spirit the filling with wine maketh us emptie of Gods Spirit 4. Observ. Against prodigall expenses in superstition and vanitie Vers. 3. THey plucked from them their golden earings Here appeareth the right guise of superstitions men that are very sparing in setting forth the true service of God but are most lavish in decking their idols as many adulterers doe suffer their wives and children to want being most prodigall in maintaining their harlots Simler They also are here noted which upon their vanities can bestow whatsoever as in playing at dice and cards and such like but are verie sparing in workes of charitie as giving to the poore Oleaster 5. Observ. The force of the Saints praiers Vers. 10. LEt me alone Wee see what force is in the prayers of the Saints whereby the Lords hands are as it were tied and bound from smiting Dei potentiam servi praeces impediebant The servants prayers hindred the Lords power Hierom. Ligatum habent sancti Dominum ut non puniat nisi permiserint ipsi The Saints have the Lord bound that he cannot punish unlesse they will Bernard So the Apostle saith The prayer of the righteous availeth much if it be fervent Iam. 5.16 6. Observ. Not to be rash in anger OLeaster further doth thus collect here that as God without Moses consent would not exeicise his fierce wrath upon the people so men in their anger should consult with their friends not as Rehoboam who refused the aduice of his prudent counsellers 7. Observ. Of the commendation of fasting Vers. 19. HE brake them in peeces c. Ambrose hereupon thus noteth Tabulas legis quas accepit abstinentia conteri fecit ebrietas The tables of the law which abstinence and fasting received drunkennesse caused to bee broken that is as soone as Moses saw the riot and excesse of the people through anger he brake them Sterilitatem matris Sampson vini abstinentia faecundavit Annam non manducantum exandivit Deus Abstinence from wine made Sampsons mother fruitfull and God heard Anna absteining from meat c. And our blessed Saviour saith This kind goeth not out but by prayer and fasting 8. Observ. No respect of persons to be had in regard of Gods glorie Vers. 21. ANd Moses said to Aaron Calvine here giveth this good note that Moses the question being of Gods worship non minus fratri suo germano parcere c. doth no more spare his owne brother then if he had been a very stranger there must bee no respect had of friendship kinred acquaintance when Gods glorie commeth in question as the Levites afterwards sheathed their swords even in their owne sonnes and brethren So the Apostle saith Have not the faith of our glorious Lord Iesus in respect of persons Iam. 2.1 9. Observ. Not to put off the fault to another whereof our selves are guiltie Vers. 22. THou knowest this people Aaron putteth off the fault from himselfe and laieth it upon the people Hic est pernitiosus iam inde ab Adam in nobis inveteratus mos c. This pernicious error even from Adam is growne into a custome to transferre the fault upon another Lippoman for so did Adam turne it to Eve 10. Observ. Mercie and justice to be tempred together Vers. 27. SLay every man his brother Videmus in Mose duo contraria c. We see two contrarie things in Moses mercie and judgement mercie in his praying for the people and justice in commanding the idolaters to be slaine Ferus which two being joyned together in Governours Civill and Ecclesiasticall doe make a pleasant and sweet harmonie as the Prophet David saith Psal. 101. I will sing mercie and judgement unto thee O Lord I will sing 11. Observ. We must go on in our calling though we see others punished before us Vers. 24. GOe now therefore bring the people c. Though the Lord did respite the peoples further punishment yet he would not have Moses be negligent in that charge which was committed unto him Etsi vult populum punire tamen nobis pergendum est in nostromunere Although God intend to punish his people we must goe on in our dutie Simler So when the plague was begun in the host Moses bid Aaron take his censer and so hee censed betweene the dead and the living and the plague staied Numb 16. CHAP. XXXIII 1. The Method and Argument IN this Chapter is set forth the reconciliation of God with his people wherein first the preparation to this reconciliation goeth before to vers 12. then the manner of the reconciliation followeth to the end of the Chapter 1. In the preparation 1. There is shewed on Gods behalfe how first he telleth Moses that although he would bring them into the land of Canaan yet hee will not goe with them himselfe vers 1 2 3. and the effect that followed the sorrow of the people vers 4. Secondly the Lord chargeth them to lay aside their good raiment vers 5. and the people obeyed vers 6. 2. On Moses behalfe he to shew that the Lord was departed from them the more to humble them pitched his tent without the host vers 7. 3. On the peoples part is described their humilitie in looking toward Moses and worshipping toward the Tabernacle with the cause that moved them Gods presence there in the cloud and his talking with Moses to vers 12. 2. The manner of the reconciliation followeth 1. The reconciliation it selfe is set down 1. With Moses reasons taken from Gods favour toward him vers 12. from his covenant with
That although the Lord knew all things in himselfe yet ut ex operibus ejus sciat c. he might know by their workes whether he should doe good or evill unto them Simlerus The Lord speaketh not then of his knowledge in respect of himselfe sed ut manifestum fieret but that it might be manifest unto men Tostat. That a reason of Gods workes might be evident to all 5. So although God Non simpliciter ignoscit gustum tamen misericordia dando c. Doth not simplie pardon them yet in giving them a taste of his mercie he doth animate them to sue more earnestly for pardon Calvin QUEST XI Why it is said they laid aside their good rayment from the mount Horeb. Vers. 6. THey laid aside their rayment from mount Horeb c. 1. Some give this sense after Moses came downe from the mount they put them off Genevens But it is shewed before that this was done before Moses came downe from the mount the second time qu. 2. and how many words are inserted after Moses came downe which libertie if it were lawful to take one might make any sense of the Scripture 2. Cajetane whose opinion is partly touched before qu. 9. thinketh that indeed they tooke off the ornaments from the verie mount which they had decked and adorned but they are bidden vers 5. to put off their ornaments from them they were then upon them and not upon the place 3. Tostatus understandeth it thus Ex eo loco non habuerunt ornatum From that place they had no ornaments and so maketh this the sense as though not onely in that place but afterwards going from that place they left off those ornaments And Oleaster coniectureth thus Forte vsque ad ingressum terrae nullis festivis vestibus usus est It may be they used not their best apparell till they came into the land of Canaan c. But if they had not worne their garments afterward it had been no such miracle that their rayment did not wax old upon them during the space of fortie yeares as it is observed Deut. 8.4 And after they were reconciled unto God the cause of their mourning being taken away it is like the signe of their sorrow their mourning weed was discontinued 4. The most doe expound circa montem Horeb about the mountaine Horeb Ferus Ad montem at the mountaine Vatab. They mourne in the same place where they had offended God with their sinne Marbach that the very place might put them in minde what great benefits they had deprived themselves of there they had received the Law and there the tables of the covenant were broken Gallas What place this Horeb or Choreb was is shewed before quest 2. chap. 3. Gallasius and Marbach think that Sinai was the name of that part of the hill toward the East and Choreb of the other part toward the west 5. But Iunius doth give the best sense of this place they laid aside their ornaments procul à monte Choreb a great way off from the mount Choreb as taking themselves to be unworthie of Gods presence who abode in Choreb And so in the like manner Moses removed the Tabernacle where the Lord shewed visible signes of his presence farre off from the campe in the verse following as a signe of Gods indignation and departure from among them QUEST XII What Tabernacle Moses removed out of the campe Vers. 7. THen Moses tooke his Tabernacle c. 1. Calvine taketh this for the Tabernacle which God appointed Moses to make which he supposeth to have been made alreadie So also Rupertus But that cannot be for the making of the Tabernacle followeth afterward chap. 35. And if this bee admitted the whole historie that remaineth in this booke should be transposed neither had they any time to make it for Moses was newly come downe from the mount where hee had hitherto received but instructions how the Tabernacle should be made and if the Tabernacle of the Lord had been alreadie made it should not now begin to have been first called Ohel mogned the Tent of the congregation 2. Some thinke that this is per prolepsin dictum spoken by a figure Prolepsis the Tabernacle is mentioned as now made which was not made till afterward Gloss. interlinear But that Tabernacle situated and erected in medio castrum in the middest of the campe and never without the host therefore this was not that great Tabernacle or Sanctuarie Gallas 3. Cajetane seemeth to understand this of the great Tabernacle and thinketh that Deus revocat quod alias promiserat c. God doth here revoke that which hee had promised concerning the Tabernacle that he would therein dwell among them and that he purposed to substitute Ioshua to bee high Priest in Aarons stead because hee went not from the Tabernacle vers 11. This God threatned to move them to more effectuall repentance but hee performed it not Ex Simler◠But this cannot be that great Tabernacle afterward erected for the reasons before alleaged neither was that the reason of Ioshuahs staying in the Tabernacle especially seeing no such thing is insinuated in the text but because he was Moses minister and gave daily attendance upon him 4. Neither is this to be understood de suo ipsius tentorio of Moses owne Tabernacle or Tent as Gallas Iun. Borrhaius for he dwelt still among the people Simler and hee went only to this Tabernacle out of the host when the people had any businesse with God And if it had been Moses owne Tent there should have been his wife and children with them that Ioshuah needed not to have been left behinde to keepe it vers 11. when Moses returned into the host Tostat qu. 9. 5. Wherefore this was some peculiar Tabernacle which Moses erected specially for the service of God as it may appeare by the name of it it hath the same name which the other great Tabernacle was to be called by there was the cloud the visible signe of Gods presence and the people worshipped toward that place Simlerus Osiander Tostatus Calvine useth here divers reasons to prove that it was not Moses private Tabernacle 1. Because Moses is said simplie to have taken the Tabernacle not his Tabernacle 2. Because a sacred name is imposed upon it 3. Moses changed not the place of his dwelling 4. The Lord there shewed visible signes of his presence 5. The people worshipped toward it all this sheweth that it was a sacred place and not Moses Tent of habitation c. All this being granted yet it followeth not that it was the great Tabernacle as Calvine and Oleaster thinke both in respect of the time it was not yet made and of the place that was planted in the middest of the campe and not without Lippoman QUEST XIII Why Moses pitched his Tabernacle without the host Vers. 7. ANd pitched it without the host 1. Tostatus taketh the reason thereof to bee this because when the people were willed to lay
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 aâ—geri 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. magnuâ—â—iritibus 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
manus mea super te I will put as it were the figure of my hand upon thee and hide thine eyes Lippom. not that the hand of that glorious bodie the back-parts whereof Moses saw did cover Moses eyes for it being also lightsome like unto the rest of that heavenly bodie could not hide his eyes and Moses should first have seene the face and countenance of that bodie before the hand had beene laid upon his eyes But it was some cloud or thicknesse of the eyes which might be spread upon Moses face as an hand QUEST LII Why the Lord covered Moses with hiâ— hand ANd though Moses was put into the cleft of the rocke yet it was necessary that his eyes should be hid by such meanes from seeing the glorious face of the bodie appearing 1. For neither could the cleft of the rocke so hinder Moses sight but that as the Lord passed by in thaâ— place where the hole was his face also should have beene seene 2. And if Moses had shadowed his eyes with his owne hand it had not been so safe for he might have removed it as soone as he heard the voice 3. Neither was the hearing of the voice a sufficient direction when Moses should looke out for either he might have beheld this glorious fight too soone before the Lord was passed by or staied too long therefore it was requisite that some such covering should be put before his eyes that by the removing thereof hee might know when it was lawfull for him to looke Tostat. qu. 20. QUEST LIII Why the Lord put Moses in the cleft of the rocke BY the cleft of the rocke wherein Moses was put 1. Theodoret understandeth fidei oculum c. the eye of faith whereby we understand those things which cannot be seene with corporall eyes 2. Rupertus thus interpreteth Ponam te in foramine petra id est omnem verum Israelitum in fide passionis mea I will put thee in the hole of the rocke that is every faithfull Israelite in the faith of my passion 3. Hierom thus applieth it Petra refâ—gium leporibus est c. The rocke is a refuge to Gonies and Hares Timidum animal in petrae cavernas se recipit A fearfull beast doth betake it selfe to the holes of the rocke So Moses fleeing out of Egypt Lepusculus Domini erat was as the Lords Hare 4. But that other application of Hierom is more fit Vnaquaeque anima per foramen quosdam tenebrosas cavernat aspicit veritatem Every soule by certaine holes and darke cranies seeth the truth 5. Lippoman maketh this collection I will reveale my selfe before thee in great majestie Ac ne prae ea concidas ponam te inforamine petrae ut firmus constes And lest thou shouldest be cast downe by it I will put thee in an hole of the rocke that thou mayst stand strongly And to the same purpose Gallasius Deus apponit manum ut infirmitatem sublevet God putteth to his hand to helpe his infirmitie Simlerus addeth further that he was put in the hole of the rocke ne absorbeatur ab immensa Dei luce lest he should be swallowed up of the exceeding great glorie of God as heâ— passed by 6. But the proper historicall meaning thereof was because God would not have Moses to see the forepart of that glorious bodie which should passe by if he had beene abroad he might have chanced to see his glorious countenance but being set in the rocke Solum poterat videre ad unam differentiam positionis he could but see one way toward the cleft or hole of the rocke Tost q. 18. which sense is touched by Chrysostom before qu. 50. And hereby mystically also is insinuated Quod Dei cognitio continget exigua tantum ex parte c. that the knowledge of God is but in a very small part attained unto while we live here Siml QUEST LIII What is understood here by the Lords back-parts Vers. 23. THou shalt see my back-parts 1. Augustine giveth this sense Hoc postea factum est in eis quoâ— significabat persona Mosis c. This came to passe in them who are signified here in the person of Moses that is the Israelites who as the Acts of the Apostles shew afterward beleeved when Christs glorie was passed out of the world to heaven c. So also Rupertus and Gloss. interlin But here was somewhat presently and actually performed unto Moses as is evident by the whole description both of the place and manner 2. Gregor Nyssen thus expoundeth Docetur Moses c. Moses desiring to see God is taught how God may be seene Sequi enim Deum corde anima semper quocunque ducat idipsum est totum videre For to follow God in heart and minde alwayes whether soever he leadeth that is to see God c. Qui â—â—tem sequitur non faciem sed tergum aspicit But he which followeth seeth the backe and not the face c. But this sense cannot bee received because it taketh away all visible demonstration of Gods glorie here which was the thing that Moses desired 3. Procopius by the back-parts understandeth the knowledge of God by the creatures Invisibilia Dei ex creatione The invisible things of God are seene by the creatures So also Borrhaius But this knowledge of God was ordinarie and granted unto Moses at other times here he hath an extraordinarie demonstration of Gods glorie according to his desire 4. Tertullian referreth these backer or latter parts to the latter times of the Messiah Gloria mea quam videre desideras posterioribus temporibus revelabitur My glorie which thou desirest to see shall be revealed in the latter times But the Lord speaketh here of some thing presently done 5. Some by posteriora these backer parts doe understand Effecta opera the works of God whereby he is knowne tanquam ex posterioribus as by the backer parts as the Lord proclaimeth himselfe in the next Chapter by his epithetes and properties Gallas Lippom. Ferus But this interpretation also taketh away all visible revelation of Gods glorie which is intended by the letter of the text 6. Cajetan thinketh that hac scripta dicta in metaphora these things were said and written in metaphores and by the face he would have understood onely majus lumen a greater light and by the backer parts and the removing of the hand minus lumen infusum a lesse infused light c. So he taketh all this to have beene onely a present illumination of Moses minde But if Moses minde onely had beene illuminated he needed not to have beene set in the cleft of the rocke which was in that place this placing and disposing of Moses to see sheweth that there was an actuall visible demonstration of Gods glorie 7. Borrhaius by these backe parts would have understood the shadowes of the Law Qua corpus quod est Christi tanquam posteriora sequuntur c. which follow the
is a place by me that is not farre off in the mount where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as
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 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God
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 â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the
tempore Sabbato debero cessari That they ought to rest at all times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords
Then there is declared how forward they were in offering both what was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously
which may be done upon the Lords day yet so as God be first served so frugalem ciâ—um parare to prepare frugall meat upon the Lords day it is lawfull but not sumptuous and curious diet for that would draw away the minde from Gods worship Marbach 3. Doct. The ministerie is to be maintained Vers. 5. LEt him bring an offering As the people then offered toward the Tabernacle so now the Ministers of the Gospell must be maintained by the gifts and oblations of the people for God hath so ordained that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 Simler 5. Places of Controversie 1. Conf. Against freewill Vers. 21. EVery one whose spirit made him willing The Romanists doe hereupon fondly ground their errour of free will for their willingnesse excludeth not the grace of the spirit qui iutuâ— operatur velle which inwardly maketh willing Marbach It is afterward said vers 31. That God filled Bezaleel with the spirit of wisdome whereupon Basil giveth this note Vae homini illi qui prudentia sua causam Deo non adscribat c. Woe unto that man which ascribeth not the cause of his wisdome unto God 6. Morall Observations 1. Observ. God refuseth not the smallest gifts of his children Vers. 23. BLew silke badgers skins Every one brought somewhat toward the 〈◊〉 of the Tabernacle he that had not silke or gold or such like brought rams skins 〈◊〉 skins c. God will accept of the meanest gift which is offered with a good heart as he commeâ—◠〈◊〉 the widowes mite Pelarg. 2. Observ. What true nobilitie is Vers. 34. OF the tribe of Dan. This was an obscure tribe but this gift of wisdome which God bestowed on him made him noble so as Hierom saith Summa apud Deum nobilitas clarum esse virtutibus It is high nobility with God to excell in vertue Pelargus 3. Observ. Gifts must be communicated by one to another HE hath put in his heart to teach Many that have skill of envy refuse to teach others and refuse to have associates But these willingly impart their knowledge to others So the Apostle exhorteth us one to edifie another 1 Thessal 5.11 CHAP. XXXVI 1. The Method and Argument THis chapter hath two parts 1. Is set forth the preparation to the worke of the Tabernacle to vers 8. 2. The working and making of the Tabernacle to vers 38. 1. In the preparation is declared 1. The diligence of the workmen vers 1. and their faithfulnesse in taking no more stuffe than sufficed vers 5 6. 2. The care of Moses in calling and incouraging the workmen vers 2. his faithfulnesse in delivering unto them all that was brought unto him vers 3. 3. The liberality and willingnesse of the people is set forth in bringing more than sufficed vers 3. 2. Then followeth the description of the making of the Tabernacle 1. Of the curtaines both the first and principall made of fine linen blew silke purple and skarlet with their strings and taches to vers 15. then the second curtaines of goats haire are described with their strings and taches to vers 19. 2. Then the coverings were made of rams skins and badgers skins vers 19. 3. The boords of the Tabernacle are made with their tenons sockets and barres to vers 35. 4. Lastly the two vailes with their pillars and the fashion there 〈◊〉 are described vers 35. to the end 2. The divers readings Vers. 22. For the Southside full south G. better than on the southside L.C.S. cum cater For there are two words here used temanah and negebh which signifie the South or then on the Southside toward the right hand I. for temanah being put alone is only taken for the South Numb 2.10 For the rest of the differences in the translations where most doubt is see before the divers readings chap. 26. it were both a tedious worke and unnecessary to note all the corruptions in the Chalde Septuagint and Latine translation where they doe adde to or take from the originall only those differences are worthy of note which doe arise by the divers taking of the originall 3. The questions discussed QUEST I. Wherefore Moses maketh such a large rehearsall of those things before described chap. 25 26 27. Vers. 8. THey made for the Tabernacle ten curtaines c. 1. As the use is in publike buildings that the workmen have a certaine inventary or plot given them which they follow in their worke and according unto the which they make every part so Moses here sheweth how the workmen followed that plot and forme which before was prescribed them chap. 26. Iun. Analys This therefore was no needlesse repetition but a necessary relation which served for the direction of the workmen 2. And magni interfait ex comparatione perspici c. it was to great purpose that by this comparing of their worke with the forme and prescription it might appeare how exactly the workmen did contrive every thing according to the direction given them to teach us that nothing is to be done in Gods service according to our invention but as the Lord himselfe hath prescribed Calvin Marbach 3. Compositio Tabernaculi fuit umbratilis concio c. The making of the Tabernacle was a shadowing forth of the incarnation of the Sonne of God the true Tabernacle these then being the types and shadowes were at large to be rehearsed and expressed Wherefore this must not seeme unto us commemoratio supervacanea a superfluous rehearsall Osiand QUEST II. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription THis further here may be observed that the workmen doe not keepe the same order in the framing and building of the Tabernacle which Moses followed in the prescription chap. 25 26. for there in the first place are described the Arke with the Mercie seat the golden table and the golden candlesticke then the curtaines with the covering boords and vailes chap. 26. But here the first things rehearsed to be made are the curtaines and boords the reasons whereof are these 1. That which is the first in the deliberation and consultation is the last in the execution according to that saying in schooles Quod primum est intentione est ultimum in executione That which is first in the intention is the last in the execution so there because the Arke was the end why the Tabernacle was made it was first thought of in the consultation but the Tabernacle is first made because in the execution the meanes which are directed to the end are first taken in hand to this effect Iunius in Analys 2. There the order of excellencie is observed the Arke with other instruments being the chiefest things are first named here the order of time is followed for the first the Tabernacle which was as it were the house must be made before the Arke which should be there placed be undertaken Gallas QUEST III. Whether the middle barre
with the second tables he called all the people together and charged them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours
other maintenance and living he holdeth it to be a deadly sinne And therefore it was the old use in the consecration of Bishops to aske of him that was consecrated vtrum velit Episcopatum whether he would have a Bishoprike who was twice to say nay but if any such desired a Bishopricke induceret illum ad mentiendum he that asked such question should enduce him to lie Thus farre Tostatus proceedeth well 2. But whereas that place of the Apostle will be objected If any man desireth the office of a Bishop he desireth a good worke 1 Tim. 3.1 he answereth he desireth indeed bonum opus a good worke but not bene he desireth it not well whereas the Apostle in these words as Hierom expoundeth them Ad operis desiderium non ad honoris ambitum provocat doth rather provoke and stir up unto the desire of the work not ambitiously to seek the honour c. The Apostle then in these words reprehendeth not but alloweth their desire which affect the callings of the Church rather prodesse quam praesse to profit others than to rule as Augustine saith 3. Wherefore this further may be added that in seeking or desiring the places and offices of the Church there are two extremes to be shunned the one was the fault of former times when they which otherwise were well qualified and enabled for Ecclesiasticall functions did altogether decline them and utterly refused to take that calling upon them as one Ammonius when he should have been ordained a Presbyter cut off one of his eares and threatned if they would not let him alone to cut out his tongue to make himselfe altogether unfit for that calling The other fault is incident to this age ambitiously to sue and seeke for the preferments of the Church such an one was Diatrephes who loved to have preeminence Wherefore that a meane may bee kept in desiring the places in the Church three things must bee considered 1. Hee that hath any mind to an Ecclesiasticall calling must first examine himselfe whether hee bee fitted and enabled with gifts and that in an humble opinion not in a blind selfe-love but such an one as is not furnished with gifts sinneth in putting himselfe forward to that place for the which he is not meet 2. He must propound unto himselfe as the chiefe and principall end the glorie of God and the edifiing of the people and not for maintenance or living sake offer himselfe 3. Hee must take heed that he use no indirect or unlawfull meanes by flatterie or briberie to creepe in and intrude himselfe 4. These conditions being well observed and these times withall considered wherein partly because of the great number and choice to bee had of sufficient men but most of all because vertue and learning is not duely respected and rewarded preferment is not offered unasked and undesired he that desireth a place in the Church as the Apostle saith desireth a good thing and therein is not to be discommended QUEST V. When the Tabernacle began to be set up Vers. 17. THus was the Tabernacle reared up the first day of the first moneth c. 1. Cajetane hereupon noteth that the Tabernacle was set up before one yeare was expired since their comming up out of Egypt whence they departed upon the fifteenth day of the first moneth so that there wanted fifteene daies of a full yeare This collection is verie evident out of the text and therefore Lippoman following the Septuagint had no reason to reject it 2. Simlerus thinketh that the Tabernacle which could not be set up in one day was begun to be set up before and now finished on the first day of the moneth which used to be a solemne day and it is like they kept not that solemnitie untill the Tabernacle was erected But it is evident by the text that Moses began now only to set up the Tabernacle upon the first day of the first moneth because the Lord appointeth that day for Moses to set it up in vers 2. therefore he began not before And the day wherein they began to set it up might be kept as a solemne day as well as the day wherein it was finished yet it may be thought that the feast of the new moone was not yet observed the Priests being not yet consecrated to whose office it belonged to solemnize that day with sacrifices 3. R. Salomon saith there were two erections and setting up of the Tabernacle one was quotidiana every day when it was set up in the morning and taken downe againe at night the other was stabilis erectio the sure or firme erecting of it which continued till the campe removed the first erecting of it began seven daies before but the second solemne and stable erecting was upon the first day of the first moneth Contra. This is the Rabbines owne device that the Tabernacle was every day set up and taken downe againe for it is contrarie to the text which saith that the cloud of the Lord was upon the Tabernacle by day and fire by night vers 37. untill the cloud ascended and then they went forward but if the Tabernacle were taken downe in the night the fire could not rest upon it 4. Calvine taketh this erecting of the Tabernacle for the removing of it from without the campe where it was set up and bringing of it within the host for his opinion is that the Tabernacle was set up before Moses going up the second time into the mount when he removed it without the host chap. 33.7 Contra. But that Tabernacle was not this great Tabernacle but another where Moses used to consult with God as is further shewed in the handling of that place And the great Tabernacle was made after Moses second comming downe as it is set downe in storie which without great necessitie is not to be transposed and as soone as the work was finished they brought it to Moses and then the Lord spake to Moses to set it up 5. Wherefore I encline rather to thinke that Moses according to the Lords commandement began onely upon the first day of the first moneth to set up the Tabernacle and so continued untill he had finished for in one day it was not all set up as it may be gathered chap. 7.1 VVhen Moses had finished the setting up of the Tabernacle hee did not then begin and finish in one day QUEST VI. What Testimonie was put into the Arke Vers. 20. HE tooke and put the testimonie in the Arke c. There were in and beside the Arke these foure things the tables of the Law the pot of Manna Aarons rod and the booke of the Law which Moses writ but none of these are heere understood by this Testimonie but only the tables of the Law 1. The pot of Manna was a testimonie of Gods mercie that he had fed the Israelites with the bread of heaven fortie yeares in the wildernesse but that was not this Testimonie for Aaron is bid
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 â—o Moses to set up the Tabernacle 2. qu. Why so often rehearsall is â—â—de of the Tabernacle and the parts thereof 3. qu. Why all the parts of the Tabeâ—â—acle are not said alike to be sanctified 4. qu. Whether it be lawfull for one iâ—sue for a Bishopricke or other Ecclesiasticall prefâ—â—ment 5. qu. When the Tabernacle began the set up 6. qu. What Testimonie was put into 〈◊〉 Arke 7. qu. Whether the tables of the law â—re put into any other Arke beside the Arke of the â—estament 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 Tâ—e 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 â—ath and yet pag. 5. lin 13. the same seemeth to be affirmed in â—he first place understand by simple theft such theft as concurrâ—h not with another sin as theâ—t violence and such like in the other that is â—lled
simple theft which is onely upon extreame necessitie and committed in â—â—mplicitie In the first sense simple theft may be punished by death not in the â—â—cond Neither in that place pag. 5. is any exception take to the lawes of the Realme as too rigorous against simple theft but it is mainâ—â—ined that the lawes of the land intend not the punishment of death for such imple theft as is more at large shewed pag. 412. quest 3. chap. 22. but alloweth â—he favour of the booke Onely a request is made to Reverend Iudges that â—o great exactnesse bee not required in reading of such simple Clearks Bâ— it will be objected that such as steale for necessity being once acquitted anâ— burnt in the hand if they be deprehended in the like againe do die for it aâ—d therefore the law of the land punisheth simple theft with death The answeâ— is thaâ— now it is not simple theft being joyned with obstinacie and custome 〈◊〉 sinne Againe it will be objected that women â—tealing for necessitie being not admitted to the privilege of their booke though they steale onely for necessitie doe suffer death for such theft It may be â—nswered that in women such kinde of theft argueth great boldnesse and impuâ—encie to whom their naturall shamefastnesse and impotencie ought to be a brâ—lle more â—â—an unto men and therefore in them it is a greater fault and yet if â—he like favour were extended to them as to men in the like cases no great inconvenience neeâ— to be feared Thus much in this place I thought good to advertise the Reader oâ— lest there might be any mistaking This laborious and painfull worke was finisheâ— by the Lords gracâ—ous assistance the fifth of Iune Anno Domini 1608. aetatis Authoris 46. Pâ—â—ysed be God our â—eavenly Father with the holy Spirit through Christ Iesus our most blessed Lord and Saviour forever Amen FINIS Deut. 4. v. 18. Synopsis papismi ad Regiam Majestatem and the Antilogie or counterplea Ecclesia triumphans ad sereniss Reginam Antithesis doctrinae Evangelicae Pontificiae ad Henricum Principem Epist 3. nescio quomodo quotiescun que legitur quasi nunc fiar ita afficit mentes audientium serm 77. Cor. 4.16 Noah signifieth rest Abram an high father Isaack laughter Iacob â—a supplanter Ioseph added Hosh. 10.3.8 Ezech. 28 1â— 2 Sam. 19.25 1 Sam. 19.31 〈◊〉 43. Cum haberet supra omnes potestatem quasi parens expostulare malebat quam quasi judex punire vincere volebat non plectere aequitatis judex non poenae arbiter maluit sibi homines religione quam timore astringere de obit Theodos. Prefat ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. 2 Sam. 20.25 Phil. 1.18 Act. 15.39 Theodoret. lib. 5.6.7 Ambr. in obit Valentinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 34. Ierem. 38.9 Theodor. l. 4. cap 32. Pro â—e praesente senatus hominumqâ—â— praeterea viginti â—ilia vestem mutâ—verunt orat post redit 1 Sam. 2 3â— 2 King 2◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43 Ego tibi mercedem dabo si me tanto labore liberaveris Socrat. lib 6. cap. 20. quâ—mad modum parentes a filiis vel pueris vel aegrotis multa patiuntur donec pueritia vel aegritudo transeat de serm in monte 34. Psal. 45 4. Socrat. lib. 7.23 Matth. 25 2â— 2. Peter â— 13.â—â— quis mihi jure succenseat si quantum caeteris ad res suas obeundas quantum ad festos dies Iudorum celebrandos quantum ad alias voluptates conceditur temporis quantum alij tribuunt in tempestivis conviviis quantum denique aleae quantum pilae tantum egomet mihi ad haec studia recolenda sumpsero Tull. orat pro Archi. poeta 1. Cor. 4. â—â— 2 Cor. 10. â—â— Eph. 6.19 Psal. 12â— Hieronym Sophronio Hieron ad Rustiâ— Epist. 7. Augustin ibid Tit. 1.8 Epist. 57. In Cantic â—3 ser. Philip. 3.15 Philip. 1.18 Mar. 9.40 Rom. 14.17 18. Epist. 15. Tom. 9. de utiliâ—ate jeâ—unii Cyril ad Geâ—â—adium Cyprian lib. 3. Epist. 2. Hom. 43. ad cap. Matth. 23. 1 Cor. 4. Epist. 11â— Lib. 83. quest Quest. 71. Hâ—â—ron Pammach S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad S.H. Whether were firsâ— created thâ— heaven or the earth How God called the light day Whether the firmament be the starry heaven Mountaines before the flood The earth not dryed by the winde The opposite part of the earth not drowned The water and earth make buâ— one Globe The earth deeper than the water The measure of the compasse of the earth Pererius Whither the waters were conveâ—ed that covered the earth Terra humilia potuit defâ—â—derâ—â— How the sea is kept in that it overfloweth not the earth Whether the red sea be higher than Egypt The earth higher than the sea Whether the whole sea be a continued water Why the approbatioÌ„ God saw it was good is omitted the second day Hebrewes curious observations Dionâ—â— Halicaâ— Rom. Antiq. li. â— What Moneth the first in the yeare Lib. 1. Hexem c. 4. First moneth in the yeare Exod. 12.2 Epist de celebr Paschal Hebrewes 〈◊〉 Why the Moone is called a great light The distaÌ„ce of the Sunne and Moone from the earth Ambrose reasons of the greatnes of the Sunne and Moone The lawfull vse of the celestiall bodies The vanity of judiciall Astrology Astrologicall predictions false and vncertaine Oracles of Apollo deceitfull How men may prognosticate of the weather The blasphemous assertions of some Astrologers How it commeth to passe that astrological predictions sometimes come to passe Hebrewes â—ables Ex Peretio Monstrous births of women begotten of beasts God appeared in no humane shape when he made man Divers opinions of the image of God in man Augustines divers conceits hereof The image of God consisteth not in the natural substance of the faculties oâ— the soule but in the gifts of grace Adam lost the image of God by his fall Origen unjustly condemned by Epiphanius How man exerciseth his dominion over creatures If man had not sinned no beasts should have been killed for food Beasts should not have beene killed for knowledge or pleasure before mans fall Their reasons answered that thinke no flesh to have beene eaten before the floud What food the cattell lived of in the Arke Divers reasons proving the use of beasts for food before the floud See more of this matter C. 9. q. â— To whom God said let us make man The lying computation of yeeres of the Egyptians The Papists confuted that â—estâ—aine marriage 1. The great wisdome of God in the creation 2. The great bounty of God 3. Gods image must be repaired 4. Mans obedience toward his Creator 5. God illuminateth the soule 6. To delight in good things S.H. S. c. S. c. differ vet S. H. ad S. H. s. b. div accep Ch.c. h.c. appâ—spr s.c. h.s.c. s. c. S.h.c. S.h.c. s. ad h. c. differ veâ— diff veâ— h. C.c. app pro. prop. S. plur 〈◊〉 singul s.c. S.h. sense
cum caeter B.G.V. G.I.V. B.A.P. 2 King 3. Iudith 7.23 Ioseph lib. 3. bell Iudaic. cap. 12. Laert. lib. 1. c. 1. Ioan. Leo in descriptione Africa lib. 1. cap. 27. Plutarch in Lycurg Psal â—â— 34 Deut. â— 5 Aristot. lib. 8. cap. 14. Ierem. 26.14.15 Prâ—cop in cap. â—7 Exod. Lib. de cura mortuorum c. 5. â—â—pert lib. 3. 〈…〉 Rupert lib. 3. cap. 20. Ioseph lib. 3. antiq Iudâ—â— cap. 3. Lib. 3. in Exod. cap. 19. I.C. I. V. cum caeter I.B.G. cum caeter I. I.G.B. Lâ—ran in 2. Exod. August quast 67. in Exod. Quast 68. in Exod. Lib. 3. in Exod. cap. 22. Ecclesiastic cap. 7.6 Deut. 26.19 Other properties requisite in Magistrates Chrysost. serm de Evang. nuptia facta sunt 1. Cor. 7.5 Super Math. cap. 7. A defence of Queene Elizabeths government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6 Luke 14.14 Menideâ—uâ— Ex histor Nicolaâ— de mâ—rib Gentiaâ— A 9. â— Cor. 11. â— Ex Aâ—lii Donati praefâ—t in Terâ—ntium Oenopides so distinguisheth the bookes of the learned and unlearned Lima nunquam pulchriâ—r appareâ— quà m cum plena est Heb. 5.4 a Exod. 2.12 b Exod. 18.14 c Deut. 16.19 d Ibid. Exod. 1â— Hieron epitaph Paule 2. Cor. 12.14 Bernard de considerat lib. 3. Deut. 34.5 Ambr. de Cain Abel lib. 1. cap. 2. I. B.G.A. B. cum cat I. â— B.G. cum cater V.I.A.P. August quest 70. in Exod. 5. Sam. 8.7 Rupert lib. 3. in Exod. cap. 24. Whether our Saviour with his Disciples and the Iewes kept the Passeover together Synops. controv 13. qu. 4. Rupert lib. 3. in â—â—od cap. 28. Tostatus his reasons answered Rupert lib. 3. in Exod. cap. 28. Gregor 6. moral cap. 27. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Lyranus deserded against Buâ—gens and Tostat. Chrysost. in Epist. ad Hebraos hom 32. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Gregories opinion concerning the apparition and minystrie of Angels examined How Christ was the mediatour of the old Testament That place expounded Heb. 2.2 how the word and the law was spoken by Angels I.G.B. I.A.P.L. B.G.L. I.V.A. The difference of filiall and servile feare â—yrâ—l conera Iulian. l b. 8. Heresies concerning the Trinity 〈◊〉 the fiâ—st mandenâ— Of diversâ— kindes of faith James 2.19 Synops. pap pag. 879. Divers reasons shewing that justifying faith iâ— not commanded or contained in the Morall law Of the starres Of the Beasts Of Fishes Whether the waters be under or above the earth See more of this question Synops. pap pag. 400. Of oathes made to enemies Of oathes made to theeves Of unlawfull oathes Objections answered made in defences of swearing by Saints Lib. de artâ— amandi The difference betweene the Sabbath of the Jewes and Christians Chrysost. in serm ad popul Antioch pro gratiarum actione Thom. 1.2 q. 100. art 7. ad 2. distinct 37. art 2. q. 1. ad 3. Reconcil Upon what occasion some works are allowed to be done upon the Lords day Divers kinds of rests in the soule Gregor 〈◊〉 registrâ— lib. 11. Epist. â— Chrysost. concion de Lazaro Reconcil Thom. in opuscul Whether Naboth did well in not yeelding his vineyard to the Kings desire What it is to call the brother Racha It is proved lawfull by the Word of God for Christians to wage battell The conditions required in lawfull warre August in lib. de 10. chord cap. 9. Of slandering Of railing Of whispering and tale bearing Of flattery Of lying Confession of the truth To interpret things in the best part The difference of good and bad suspition A lye in the case is to be admitted Reasons shewing the last precept of coveting to be one and not two Of the degrees to be considered in sinne Difference betweene the full assent of the will and an inclination only The divers kindes of concupiscence Of the ceremoniall law Of the judiciall law How the Morall law bindeth How the law is possible to bee kept in the regenerate How it is impossible to be kept in the regenerate Difference betweene the sinnes of the regenerate and unregenerate Of the true end and use of the law a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. How God himselfe neither can not will dispense with his owne law It is not in mans power to dispense with the Morall law though God may dispense A strange example of Gods judgement shewed upon three excessive drinkers in little Eason in Essex the 27. of December last Reconcil Of two kindes of high places Three kindes of wayes is the soule joyned to the body R. Parkes his strong positions of comprehending the Godhead Apolog. pag. 204.20 I. A. P. I.B.G. cum caeter I.V.A. I. I.A. I.A. I.B.V.G. Oblation of incense a meere ceremony of the old Law and therefore cannot be retained under the Gospell Moses Judicials rather to be imitated than any other humane constitutions What was to â—e done if a â—an should fall into the pit The oriâ—â—nall and beginning of Sanctuaries How Sanctuaries should be moderated I. I.L.C. I.C.S. I.V. A. V.I.A.P.B. Thom. 1.2 q. 105. art 2. ad Cod lib. 4. tit 34. leg 1. Cod. lib. 4. tit 34. c. 10. Diocletian Cod. lib. 4. tit 34. c. 11. Ibid. leg 7. Cod. lib. 4. tit 34 c. 3. Thom. 1.2 qu. 105. art 2. ad 3. The keeper in trust is not to answer for casualties Cod. lib. 4. tit 23. leg 1. Diocletiâ—â— Cod. lib. 4. tit 23. leg 1. 1.2 q. 105. art 2. ad 4. Cod. lib. 4. tit 23. d. 4. Institut de public judit § secundo Extra de adulter in capit perveâ—iâ—â— * qu. 8. in 7. â— p. 7â— Objections made in the excuse of witches answered Cod. lib. 9. tit 1â— leg 4. 2 King 1. Caus. 26. q. 5. c. 18. Caus. 26. q. 7. c. 15. Caus. 26. q. 2. c. 6. Ibid. c. 7. Ibid. q. 5. c. 4. Caus. 26. q. 5. c. 3. Reasons shewing the equity of this law against witches 4 D. 34. ad 3. in Ser. Cod. 〈◊〉 9. 〈◊〉 18. leg 2. Ibid. leg 3. Ibid. leg â— 2.2 q. 154. 〈◊〉 12. ad 4. Lib. 3. 〈◊〉 c. ◠〈◊〉 lib. de exhortat Martyr c. 5. cited in the Decrees Caus. 23. q. 5. c. 32. Epistol 40. ad Vincentâ—um cited C. 23. q. 4. c. 41. Plat. lib. â—5 de legib August in Psal. 36. cited C. 14. qu. 3. c. 1 sess 10. sub Leon. 10. a Cod. lib. 3. tit 32. log 12. super verb. centesimae b Lib. 7. tit 5â— leg 2. c Lib. 4. tit 32. leg 26. super verb. tertium d Ibid. e Lib. 6. tit 34. leg 1. super haeredes f Cod. lib. 3. tit 32. leg 12. in verb. centesimae g Concil Laodicen c. 5. Cod. lib. 7. tit 47. leg 1. super verb. cum prâ— eo c. Hom. 38. super Matth. Chrysost. ibid cited Decret 88. c. 11. Lib. de Tobiae C.
ne veri Dei cultus esset inferior gentilium cultu that the true service of God should not be inferiour unto the false worship of the Gentiles and involutum fuit Christi corpus Christs body was wrapped up in these ceremonies they were types and figures of things to come Simler 4. Now such sumptuous cost is not required in Gods service his worship being spirituall for the body being come the shadowes are ceased only a comelinesse and decencie is to be observed in the edifiers belonging to Gods service with seemely ornaments Simler QUEST IV. Whether one may offer himselfe to the calling of the Ministerie Vers. 10. ALL the wise hearted shall come c. Moses willeth such as God had endued with gifts to offer themselves to doe the service of the Tabernacle So it is not unlawfull for those which know themselves to be fitted and prepared with gifts to offer themselves in a modest and orderly sort unto the Ministery of the Gospell these conditions being observed 1. They must humbly acknowledge to have received all their gifts at Gods hands and that without his grace and helpe no vocation or calling can prosper as Iohn Baptist saith A man can receive nothing unlesse it be given him from heaven Iohn 3.27 and therefore their desire must be to referre all their gifts to Gods glory 2. They must submit themselves with lowlinesse to the judgement and triall of those penes quos est legitima vocatio unto whom belongeth the outward lawfull calling and approbation of men for the Apostle saith The spirits of the Prophets are subject to the Prophets 1 Cor. 14.32 3. They must take heed they enter not by unlawfull meanes as by gifts and bribery to corrupt those to whom the allowance and approbation of them belongeth that are to enter In this manner for one to offer himselfe is not to be an intruder but such an one is rather to be held as called of God Marbach QUEST V. Of the liberall and franke offering of the people Vers. 21. THou all the Congregation of the children of Israel departed c. 1. In that they departed from Moses it sheweth their deliberation and consultation with themselves which commendeth their discreet liberality that they would doe nothing rashly for it falleth out oftentimes that hee qui subitâ— fervore beneficus est which is liberall upon a sudden heat doth afterward repent him 2. They came and offered willingly not of constraint Marbach Some thinke this is added Every one whose spirit made him willing came and brought to shew a difference betweene the willing and unwilling but it rather sheweth that there was none found but brought willingly according to their ability 3. As by the manner their liberality appeareth so by the persons that offered not onely men but women not the Princes only but the people and as well the poore as the rich Pelargus 4. So also it is made manifest by the gifts which they offered not onely silver gold but even the Jewels and ornaments of their bodies earings rings bracelets even the nice and dainty women were willing to forgoe such things Marbach 5. And herein their repentance did shew it selfe that quae luxui antea servierunt c. the things which before they abused to wantonnesse and superstition are now consecrated to the service of the Tabernacle Simler QUEST VI. Why the women offered by themselves Vers. 22. THe men came with the women 1. The word is ghal which signifieth upon which Oleaster understandeth thus that the women were most forward and came first and then the men came upon them that is after them 2. Or he thinketh mention is made of men and women to signifie the great throngs and companies that came men and women together 3. But direct mention is made of the women to shew their ardent affection in not sparing to give their owne jewels Marbach And herein also was signified Deum non aspernari operas mulâ—â—rum That God despised not the service of women toward the worke of the Tabernacle Lippom. 4. The women offered by themselves but not without their husbands consent for all things were done in order the superstitious women alleage Ierem. 44.19 That they did not powre out their drinke offerings to the Queene of heaven without their husbands much more would not these devout women offer to the Lords worke without their husbands consent And though the husbands onely should have offered for themselves and their wives by mutuall consent it had come to one effect and should have beene alike acceptable unto God yet it contenteth the devout women better that they offer with their owne hands As when a summe was taken of the people every one put in halfe a sicle for himselfe Tostat. quaest 2. QUEST VII Why the workmen are named Vers. 30. THe Lord hath called by name Bezaleel 1. Marbachius thinketh that this narration of the workmen went before the offering of the people that they knowing who should have the disposing of their gifts might be more incouraged to bring but it is like that as the Lord after the description of the Tabernacle and what every one should bring toward it last of all made mention of the workmen chap. 31. so Moses observeth the same order 2. Cajetane saith that Moses signifieth who should be the chiefe workmen ne â—riatur contentio inter artifices that there should be no contention among the workmen 3. But that other note of Cajetane is not so good that whereas it is said Hee hath filled him with the spirit Elohim of God he by elohim understandeth a Iudge that God had made him a Judge or Umpire relativè ad alios artifices in respect of other artificers 4. I preferre rather Osianders collection that out of these words Iehovah filleth him with the Spirit of God proveth the Trinâ—â—y for there is one person of Iehovah which filleth another of the Spirit wherewith he is filled and the third of the Sonne of God whose Spirit it is 4. Places of Doctrine 〈…〉 Law of the Sabbaticall rest how morall Vers. 3. 〈…〉 The Sabbath is taken two wayes either precisely for the seventh 〈…〉 of the Law and is abolished or simply for a day of rest set apart for the 〈…〉 there is no nation almost which had not some festivall dayes for the 〈…〉 wherein although they diversly erred yet it sheweth that it was 〈…〉 and consequently was morall that some time should be appointed 〈…〉 2. Doct. The libertie of Christians is greater in the Sabbaticall rest than of the Iewes BUt yet the rest of the Lords day is not so strictly now injoyned as under the Law sed nunc liberalius nobiscum agit but now under the new Testament God dealeth more liberally with us some works are such as doe hinder the service of God which are by no meanes now to be done nisi cogat necessitas unlesse necessity constraine other works there are which are not such an impediment unto Gods service