Such things as went before as The occasion which was their grievous oppression in Egypt chap. 1. The preparation of the instruments of their deliverance of Moses chap. 2 3 4. and Aaron chap. 4. with their message to Pharaoh chap. 5 6. The meanes procuring their deliverance those ten severall plagues which were sent upon Egypt described from chap. 7. to chap. 12. 2. Their deliverance it selfe consisting of their Departure out of Egypt with the manner thereof and institution of the Passeover chap. 12. and their going forward in their journey c. 13. Their passing thorow the red sea with the destruction of the Egyptians chap. 14. Their thanksgiving chap. 15. â— In the constitution of the Church is set forth 1. The provision of things necessarie for them as 1. Their foode chap. 16. and water for their thirst chap. 17. 2. Defence from their enemies as the Amalekites chap. 17. 3. A politike order set for government c. 18. 2. The prescription and promulgation of lawes Morall chap. 20. with the preparation thereunto chap. 19. Judiciall belonging to the policie of the Common-wealth chap. 21. to 24. Ceremoniall touching The sacred things of the Tabernacle chap. 25.27.30 The Tabernacle it selfe c. 26.27 The Ministers of the holy things the Priests and Levites Their institution with their holie garments chap. 28. Consecration ch 29. The workmen and instruments chap. 30. 3. The execution and practice of their people partly in Their disobedience to the Morall law in their apostasie and idolatrie chap. 32. with their reconciliation chap. 33.34 Their obedience concerning the ceremonials Of the people in bringing stuffe to make the Tabernacle and other holy things chap. 35.36 Of the workmen in making all things according to the patterne chap. 36. to 39. Moses in approving the worke chap. 39. and disposing it chap. 40. 3. Certaine generall questions out of the whole booke explaned QUEST I. Concerning the inscription of the booke THis booke is called in Hebrew of the first words velle shemoth that is and these are the names of the Greekes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus of the miraculous going of the Israelites out of Egypt Simler The inscription of the bookes of Scripture is of three sorts for it is taken either from the persons that wrote them as the bookes of Esay Ierem. c. or whereof they be written either in generall as the bookes of Ioshuah and of the Judges or in part as the bookes of Samuel or else from the things entreated of as the booke of Leviticus Numbers c. or of the first words of the booke as Genesis is called of the Hebrewes beresheth in the beginning Leviticus veâ—â—kra and he called c. which are the first words of the text and so also is this booke named as is said before Iun. and the reason of it may be this because where the writer of any booke of Scripture left it without name they of elder time for reverence and religion sake did forbeare to give it any title Simler QVEST. II. Of the computation of yeeres comprehended in the storie of Exodus COncerning the continuance of time and number of yeeres which are comprehended in this booke they are found to be 142. as may bee thus gathered From the death of Ioseph to the birth of Moses are yeeres 60. from the birth of Moses unto the departure of Israel out of Egypt are yeeres 80. chap. 7.7 from the departure of Israel thence unto the Tabernacle erected was one yeere chap. 40.17 Iun. These two latter numbers are certainly gathered out of the Scripture only the first may be doubted of which is thus also warranted all the time of the peregrination of Abraham and his seed in Egypt and Canaan maketh 430. yeeres Exod. 22.40 this time beginneth when Abraham was called out of his countrie and 30. yeeres was run at the birth of Isaack who at 60. begat Iacob Gen. 25.26 who at an 130. went downe into Egypt unto Ioseph Gen. 47.9 who being then 39. yeeres old and dying at an 110. Gen. 50.26 lived after that yeeres 71. then put hereunto 80. yeeres of Moses age all maketh joyning the summes of 30.60.130.71.80 together yeeres 371 there remaineth then the summe of 59. yeeres or 60. to make up the whole summe of 430. yeeres QUEST III. Whether Moses were the writer of this booke NOw that Moses was the pen-man and writer of this booke the spirit of God being the author and inspirer thereof it is diversly evident 1. for Moses testifieth of himselfe that he wrote all the words of the Lord Exod. 24.4 which are contained in this booke 2. The Scripture so divideth the bookes of the old Testament that they were written either by Moses or some other of the Prophets Luk. 16.31 3. Our Saviour alleaging a certaine place out of this booke doth call it the booke of Moses Mark 12. 26. Have you not read in the booke of Moses so also Luk. 20.37 And that the dead shall rise againe even Moses shewed it beside the bush when he said c. QUEST IV. Whether Moses Iudiciall lawes do now necessarily bind the Civill Magistrate BUt whereas in this booke divers both morall ceremoniall and Judiciall lawes are prescribed whereof the two first there is no question but that the one doth bind us still and the other is abrogated only concerning the Judicials of Moses it is controverted whether Christian Magistrates are bound to observe them which Judicials being of three sorts either such which are annexed to the Morall law as the punishment of adulterie and murther and disobedience to parents with death and such like or such as were appendant to the Ceremoniall law as the punishment of those that touched any dead thing or that came neere a woman in her monethly course and such like or such as belonged to the peculiar policie and state of that Common-wealth as concerning the yeere of Jubile the raising up of seed to the brother departed in marying his wife and such like of the two latter there is no doubt made but that the one is abrogated together with the ceremonies whereon they attended the other as proper to that government are now determined only the third kinde of Judicials remaineth about the which great question is made how farre Christian governours are obliged to the same For the discussing of which question 1. I neither am of their opinion which thinke that the Judiciall law is left to the libertie of the Christian Magistrate to adde to it and take from it and to alter it as shall â—e thought fit for the time and manner of the countrey for this were 1. to be wiser than God to leave altogether those directions and rules of justice which he hath set downe and the Apostle saith the foolishnesse of God is wiser than men 1. Cor. 1.25 that which seemeth to be meanest of the Divine orders is farre beyond the wisest humane inventions 2. And there is but one Law-giver that
therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here together with the fire was seene a
in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ— As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law and exhorteth them to feare and serve
neglected the Sabbath of dayes which was the seventh of weekes which was Pentecost of moneths which was the seventh as well as of yeeres yee the Sabbath of seven yeeres which was the Jubile was also intermitted if the seventh yeere from which they accounted it were not remembred 5. Further if they suffered not the land to rest in the seventh yeere they likewise abandoned other privileges incident to that yeere as the remission of debts the setting free their servants which apparent transgressions nay rebellions should not have beene suffered to slip without some reprehension by the Prophets and correction from God especially under the vertuous Kings of Judah QUEST XXII Why the Law of the Sabbath is so oft repeated Vers. 12. SIx dayes thou shalt labour 1. Some thinke that this precept concerning the observation of the Sabbath is repeated by reason of the former Law concerning the seventh yeere of intermission lest that the Hebrewes because that whole yeere was a time of rest might have taken unto themselves greater liberty in the keeping of the Sabbath Lyran. But this seemeth to be no sufficient reason because although they rested from the workes of husbandry all that yeere yet they attended other â—â—â—â—nesse and labour Tostatus 2. Some thinke that the Sabbath is here mentioned in respect of the civill 〈◊〉 thereof the rest and relaxation of the servants whereas before it was urged as a part of Gods service Gallas Siml 3. But the best reason is that the Law of the Sabbath is repeated because it chiefly concerned the worship of God and therefore so often is this precept iâ—crated as chap. 20. Deut. 5 Exod. 31. 〈◊〉 and in divers other places Tostat. quaest 13. 4. And such respect the Lord hath to the seventh day of rest which he himselfe consecrated by his owne example that according to this rule he did proportion the other festivals as the seventh weeke the seventh moneth the seventh yeere yea in naturall experiments the seventh day is observed as the seventh fouretenth and twenty one are the criticall dayes for diseases as Hippocrates and Galâ—â— have written Hierome 4. The benefit of this day the Lord would have extended to their servants strangers yea to the labouring cartell R. Salomon thinketh that in the next clause Yee shall take heed to all things c. the implements and instruments which are used to any businesse or worke are understood as the sword aâ—e cutting knife and such like that all these things should rest in like manner But this is too curious and beside it were superfluous seeing the men are forbid to labour without whose hands these things cannot stirre or move therefore this clause either is to be referred to the former duties which concerned the Sabbath Lyran. or in generall to their obedience to the whole Law and all the former precepts which were delivered have it Simler QUEST XXIII What manner of mention of strange gods is here forbidden Vers. 14. ANâ— ye shall make no mention of the name of strange gods 1. The Latine Translator readeth Thou shalt not sweare but the word zachar signifieth to remember which is more than to sweare which is too strictly taken they must make no mention non solum jurando sed landandâ— probande abtestande not only in swearing but in praising of them approving protesting by them Lippoman 2. The Jewes doe run into another extreme making this precept too generall they thinke it not lawfull at all once to pronounce the names of the Gentiles Idols but the Prophets which inveighed against them could not but pronounce their names with their mouth the meaning then is nullus loquatur honorabiliter none should make honourable mention of them Cajetane 3. This phrase then is to be understood as S. Paul would not have fornication once named among them Ephes. 5.3 that is that more should be committed none named with desire or delight Simler therefore here only is forbidden â—onesta 〈◊〉 c. non inhonesta cum detestatione c. the comely and reverent mention of their gods not the iâ—reverent mention with detestation 4. Cajetane thus distinguisheth the sentence the first part biddeth ut praeteriti dâ— non memorentur that the former strange gods should not be remembred but be forgotten as though they never had beene the other part neither shall it be heard out of thy mouth sheweth ut de moderuis diis nemo honorabiliter loquatur and of the gods present none should speake honourably But indeed the meaning is that generally the memory of all false gods should be extinguished as they 〈◊〉 commanded to abolish the very names of them Deut. 12.3 that neither in their oathes nor in their familiar talke they should revive the memory of them see the practice thereof Psalm 16.4 Neither will make mention of their names within my lips So the Lord saith by his Prophet I will take away the 〈◊〉 of Baalim out of her mouth and they shall be no more remembred by their names Hos. 2.17 Iun. 5. By the name of strange gods are here understood all which the Heathen worshipped whether by images or without whether things in heaven in the earth or under the earth which are called strange gods not because they are gods at all but so reputed in the opinion of their idolatrous worshippers and strange they were because such were worshipped onely of strange nations and not of the people of God Toâ—tat quaest 13. QUEST XXIV Why it is forbidden to sweare by the name of strange gods Vers. 13. YE shall make no mention of the name of other gods c. 1. If it be unlawfull to make any honourable mention at all of the names of strange gods no not in usuall talke much lesse is it lawfull to sweare by them because in taking of an oath invocatur Deus tanquam testis veritatio God is called upon as a witnesse of the truth so to sweare by the name of God is actus â—â—reiae an act of divine worship and therefore it cannot be given unto any other beside God and againe one Idols because they are false gods non possunt esse testes veritatis cannot be witnesses of the truth Lyran. 2. 〈◊〉 observeth here this difference betweene the Law and the Gospell there per nomen Dei jurure non 〈◊〉 they are not forbidden to sweare by the name of God Evangelica veritat non recipit juramentum But the Evangelicall truth admitteth no oath because the speech of a faithfull man ought to be in stead of an oath c. He thinketh that by this Law the Hebrewes had liberty given them to sweare at their pleasure so they did sweare only by the name of God But I rather here approve Calvins annotation Non incitâ—t Deus pâ—pâ—lâ—â— ad jurandi licentiam c. God doth not hereby incite his people to sweâ—ing or give them liberty to sweare sed ubi opus fuerit vel necessitat justa ratio id postaâ—â—bit but where need it
must limit our desires with a subordination of our wils unto Gods will as our blessed Saviour there prayeth out of the naturall will and desire of man not looking unto Gods secret counsell But in spirituall things where Gods will is evidently knowne as Moses knew that it was impossible for Gods decree in the election of his Saints to bee changed it had beene an idle and superfluous condition inwardly to have so conceived or outwardly to have professed if it were possible himselfe knowing the contrary that it was impossible 9. And to say that Moses preferred the safety of the people before his owne soule as Calvin seemeth to affirme Nihil aliud venit in mentâ—â— quam ut salvus fit populus Nothing else came into his minde than that the people should be safe may be thought to be against the rule of charity for though another mans soule ought to be dearer unto mee than mine owne bodily life yet my soule ought to be dearer unto me than all mens soules in the world And Tostatus further addeth that if all the soules of the Saints yea of the Virgin Marie should perish unlesse my soule perish Citius deberem eligere omâ—es illas perire quam animam meam I ought rather to wish all their soules to perish than mine owne 10. Wherefore this only remaineth to be the meaning and sense of Moses fervent desire here that because the salvation of Israel was joyned with Gods glory both in respect of the promises made to Fathers which it was not for Gods honour to frustrate and to prevent the blasphemies which the Egyptians and other would be ready upon the ruine and destruction of the Lords people to cast out against him Moses therefore Non tantum populi salutem sed ante omnia gloriam Dei spectavit Did not only looke unto the salvation of the people but unto the glory of God so that in respect thereof is carelesse of his owne salvation Simler Pretiosa est nobis animarum salus sed multo pretiosior nobis esse debet gloria Dei The salvation of our soules is precious unto us but Gods glory ought to be more precious unto us Gallas So Moses in this place prayeth not as a man beside himselfe not considering what he said as neither was Paul forgetfull of himselfe when he wished to be accursed so Israel might be saved for Paul so writeth Post longam meditationem After long meditation and â—dvisement QUEST LXXXIII In what sense the Lord saith I will put out of my booke c. Vers. 33. WHosoever hath sinned against me him will I put out of my booke c. 1. Some doe gather hence Inconsideratè precatum Mosem That Moses prayed inconsiderately quia castigat Deus praepostorum ajus votum because God correcteth his preposterous desire Calvin But Ferus collecteth better as if the Lord should say thus Delector quidem tanto charitatis tuae ardore c. I am delighted with such great heat of charity but justice must be kept which condemneth not the innocent c. 1. Hugo de S. Victor understandeth the Lord here to speake of blotting out not secundùm praescientiam Dei according to Gods prescience but secundum praesentem statum in respect of their present state So also Tostat. quaest 44. But the Lord answereth to Moses petition in his sense which was to be raced out of his booke rather than the people should perish not in respect of his present state for that had beene to desire to sinne and by sinne to be raced out but eternally therefore in that sense the Lord also maketh answer 3. Some hold indeed that God may race out the very elect upon their sinne Marbach But that were to make God mutable and changeable See this assertion confuted before quâ—st 80. 4. Iunius maketh it a conditionall speech si aliqui delendi essent if any were to be blotted out then they which sinne shall be so raced out But the Lord speaking here of notorious sinners pronounceth certainly what shall be their end they shall have no part in God 5. Some interpret it only of the manifestation of the rejection of the wicked Deâ—â— tandem patefacturum reprobâ—s c. That God will at the length make manifest the reprobate which for a while seemed to be counted in the number of the elect Calvin But the Lord answering to Moses petition keepeth the same sense now Moses by racing out meaneth not any such manifestation for he was no reprobate but indeed an actuall blotting or putting out therefore that must be also the Lords meaning here 6. Borrhaiâ—s giveth this sense of these words Whosoever hath sinned c. that it must not be understood of every sinne but of such as sinne and are not restored by repentance So also Ferus Qui peccaverit mihi He that sinneth against me quò inâ—â—itur finalis impâ—â—nitâ—ntia by the which is signified finall impenitencie This exposition is sound but yet it taketh not away the doubt and scruple which lieth in the other words him will I put out c. and not in these 7. Wherefore I rest in Gallasius interpretation Delere hic dici impropriè atque accipi pra rejici reprobari That to blot out is spoken improperly and it is spoken to be rejected and become a reprobate the Lord will blot them out that is they shall not be numbred among the elect And this exposition is warranted by that place Psal. 69.28 Let them be put out of the booke of life neither let them be written with the righteous to be put out then of the booke of life is as not at all to be written there QUEST LXXXIV What day of visitation the Lord meaneth here Vers. 34. IN the day of visitation c. 1. Some of the Hebrewes say Primum diem anni That the first day of every yeere is this day of visitation But God did not use to plague them upon every such day 2. Some understand it of the captivity of Babylon but beside that other causes are shewed by the Prophets of that captivity so the sinnes of the ages then present God would not visit the sinnes of the fathers upon so many generations he saith he will visit the iniquities of the fathers but to the third and fourth generation 3. The Interlinearie Glosse referreth it to the Romanâ— captivity But our Saviour in the Gospell sheweth there was another cause thereof for that they did not know the time of their visitation Luk. 19.44 Christs bloud which the Jewes wished to be upon them and their seed calleth for vengeance against them 4. Lyranus taketh this day of visitation for the day of finall judgement So also Osiander But that judgement shall be generall the Lord here speaketh of a particular day of visitation for the Israelites onely 5. Some thinke that God sent a speciall plague not long after for this idolatry which is mentioned in the last verse of this chapter Tostat. quaest 46. So also Iunius
a great distance Tigris by Ninive Euphrates by Babylon and then ioyning together and parting againe doe compasse Mesopotamia so called because it is betweene the rivers These then are the foure heads or streames of Paradise as hath beene shewed QVEST. XVII Whereof Adam was made and of the excellent constitution of his body Vers. 7. THe Lord God made man of the dust of the earth First it is evident that God only made man not the Angels they were not so much as preparers or temperers of the matter whereof man was made as some have thought for God himselfe said Gen. 1.26 Let vs make man 2. Man was made of the dust as the thinner and purer part of the earth not of a slimy matter mixed of earth and water as some thinke and this is evident by this reason Man was made of that element to the which he is last resolved but his body falleth at the last to dust Gen. 3.19 Dust thou art and to dust thou shalt returne Wee deny not but that out of dust God might prepare a second matter compounded of the elements and thereof frame mans body but it is curiosity to inquire after that which is not in Scripture expressed or out of the same by some collection may bee gathered 3. It is also evident that God made mans body of a more excellent constitution than any creature beside and of a fit temper to be a convenient instrument for his soule 1. Mans body hath the preheminence in respect of his upright stature whereas other creatures looke downewards whereby he should be admonished to looke upward toward his Creator and to behold the heavens as also thereby is signified the lofty dominion and command which is given unto man over other creatures 2. The temperature of mans body is most excellent whereas other creatures by reason of their grosse and cold humours doe grow over beasts with haire fowles with feathers fishes with scales 3. The fashion of mans body and the ready use of his members surpasseth all other creatures as God hath given unto man his hands whereby he worketh and perfecteth the invention of many profitable art 4. Though other creatures in the quicknesse of some senses exceed man as the vulture in seeing the dog in smelling the moule in hearing the spider in feeling and in strength many beasts goe beyond man yet herein is mans excellency that he both better discerneth and judgeth of the outward sense and is endued with reason wherby he subdueth all other creatures to his service and so maketh use unto himselfe of their strength sense or what other naturall faculty they have Lastly it was fit that mans body should bee made of an earthly not of an â—ethereall or celestiall matter because he was to live in the earth and for that such a body was fittest to bee capable of sense by the which the soule being sent into the body as a naked table might gather experience and by experience knowledge Perer. QVEST. XVIII In what state or age Adam was created 1· FVrther that Adam was created in a perfect age it is without question because his body was in the first instant apt to generation for the Lord said unto them increase and multiply and immediately after his transgression Cain was begotten Genes 4 1 2. But in what age and stature of body Adam was created it is not so certaine some think that he was made about the yeares of Christs age between 30. and 40. but I rather approve their collection that thinke his body was in the creation of the same growth and perfection wherein those long lived Patriarks were fit for generation which was about 65. yeares for at that â—ge Kenan Henoch begat children and none under those yeares Genes 5.12 whereupon it followeth that 〈◊〉 Adams bodie did shew as it were 50 or 60 yeares in his creation he might well bee thought to bee â—ongest liver of all the Patriarks for he lived after his creation 930 yeares to the which adde 50 yeares â—ll which time his bodie if it had beene borne would haue beene growing to that state wherein he was â—reated and so he shall exceed the age of Methuselah who lived but 969 yeares 3. But that is a ridiculous conceit of Ioannes Lucidus lib. 1. de emendat tempor c. 4. that Adam was the biggest Giant that ever was and Moses Barcepha reporteth the like fansie of some that iudged Adam to be of that bigge stature that 〈◊〉 could wade ouer the Ocean This fansie is grounded vpon the Latin text Iosu. 14.15 the name of Heâ—orn was before Ciriatharbe or citie of Arbah Adam the greatest among the Anakims is there placed and â—hose Anakims say they were Giants Contra. But the text in the Hebrew is thus he was a great man among the Anakims meaning Arba before mentioned the word indeede is Adam which is here no proper name but a common name for a man as it is taken in the Scripture he a great Adam or man among the Anakims if Adam should be taken properly then must they make the Giant Arba and Adam all one which is impossible the one living before the other after the floud QVEST. XIX Whether Adams soule was created after his bodie Verse 7. ANd breathed in his face the breath of life and the man was a living soule 1. We neither thinke that Adams soule was created before his bodie as Plato among the heathen and Origen among the Christians thought that all soules were made together in the beginning and after sent into the bodie 2. Neither that Adams bodie and soule were created in the same instant together as Damascen lib. 2. de fide c. 12. Thomas Aquinae with others are of opinion 3. But wee rather judge with Chrysostome hom 12. that Adams bodie was first framed out of the dust and then God breathed into it life and this opinion is most agreeable to the text that God first made man out of the dust and then breathed the breath of life and so he became a living soule so that he was not a living soule in the first instant of his creation but after God had breathed into him the breath of life such also is the generation of Adams posteritie the bodie is first framed in the wombe and then the soule is infused as David describeth the manner of his conception Psalm 138.15.16 I was made in a secret place and fashioned beneath in the earth thine eyes did seeme when I was yet without forme where David may seeme to allude to Adams creation who properly was framed beneath in the earth and of whom also it may truly bee said that God saw him when hee was yet without forme QVEST. XX. What is meant by breathing the breath of life Vers. 7. THe Lord had formed man c. 1. The word is jatsar which signifieth to fashion or to give shape so the Lord here doth perfect the feature of man 2. He is made
become as one of us 1. Not as one of the Angels as Oleaster interpreteth or that the Lord speaketh in the plurall number as is the manner of great persons for this phrase of speech was not used in those dayes neither are the Angels and God alike 2. But by us the Trinity is vnderstood and the rest is uttered ironice by way of derision Adam is rebuked that he came farre short to be as God as Sathan promised him either as God the Father in power or as the sonne in wisedome or as the holy ghost in goodnesse holinesse Verba sunt insultantis as Augustine saith quod non solum factus fuerit qualis esse voluit sed nec illud quod factus fuerat conservavit they are as the words of one that insulteth because he was so farre from being made that which he desired that hee could not keepe that which he was made And as Rupertus non solum nequaquam sicut Deus sed penefactus erat sicut diabolus He was so farre from being as God that he was almost become as the Devill if Gods mercie had not prevented him 3. I rather preferre this sense with Mercerus and Calvin that God speaketh ironically even in Adams hearing then either with Iunius and Paguine to referre these words to the time past when man was in the state of innocencie or to make it an affirmative speech of the time present with Onkelos that Adam now of himselfe knew good and evill as God for then he had gained and not lost by his transgression he knew evill by experience as he did not before but he had no such perfect knowledge as in the Angels therefore the Lord here derideth mans folly and alludeth to the vaine words of Satan who promised they should be as God 4. And where he saith lest he put forth his hands c. by living forever 1. Neither long life is meant 2. Nor that God herein had compassion of man that being brought to so miserable an estate he should not alwayes live in it 3. Neither that if he did eat of the tree of life he should have lived for ever as Calvin thinketh that God vitam conjungit cum externa tessera did joyne life with the outward signe for the tree of it selfe gave not life but was a symbole only of immortality which man should have received of God if he had persevered in his obedience Muscul. 5. But seeing the Lord had deprived man of life he taketh away also the symbole of it and speaketh according to the judgement of man who foolishly might thinke to recover his estate by eating of the tree of life and therefore by putting forth his hand is expressed that voluntary action whereby man of purpose would have eaten of the tree of life to releeve himselfe Mercer 6. Now although it had not beene materiall though Adam before his fall had eaten of the tree of life for it could not have helped him now yet I rather thinke with Ramban that he did not eat of it at all QVEST. XXXII At what time Adam fell Vers. 23. THerefore the Lord sent him forth from the garden of Eden Here a great question is moved how long Adam continued in Paradise and when he was cast out of Paradise Some would have Adam to continue so long in Paradise as Christ lived yeares on earth others the space of forty dayes and that Christ fasted so many dayes for a remedy against Adams intemperancie in Paradise so long others thinke that Adam fell the next day after his creation upon the day of rest as Tostatus but it is not like that God upon that day which was a time of rejoycing would execute judgement nor curse in that day which he blessed some thinke that Adam fell upon the eighth day of his creation that day seven night wherein he was made as Pererius but the most approved opinion is that Adam fell the same day of his creation which seemeth to be most probable for these reasons 1. The Angels that fell presently after their creation sinned as our Saviour saith that the Devill non steâ—it in veritate did not stand or continue in the truth Ioh. 8.44 Hereunto Augustine consenteth Factus coâ—tinuo se à luce veritatis avertit as soone as he was made he presently turned aside from the light of truth unde angelicae vitae dulcedinem non gustavit quam non acceptam fast idivit sed nolendo accipere de seruit amifit so he tasted not the sweetnesse of the angelicall life which he loathed not being received but by disdaining to receive it lost it So it is like that man also eftsoone lost the benefit of the creation 2. Our Saviour saith that the deuill was a murtherer from the beginning Ioh. 8.44 not of the world but of mans creation therefore at the very first he set upon them 3. The subtilty of the Devill doth insinuate as much who would then assault them when they were least able to resist before they by experience were confirmed in their obedience 4. And it was fit that man sinning should be cast out of Paradise before he had fully tasted of the pleasure thereof lest he afterward might have beene tormented with the losse and attempted to returne 5. And it is cleare by the serpents first onset Hath God said ye shall not eat of every tree c. that they had not yet tasted of any fruit but at the very first the forbidden fruit was offered before their appetite had beene served with any other 6. Adam had not yet eaten of the tree of life as is evident vers 21. lest he put forth his hand and take also of the tree of life and therefore Augustine is in an errour that he did eat of other trees and specially of the tree of life but if they had stayed any time in Paradise it is not unlike but they should have tasted of the tree of life it being in the heart of Paradise where Adams chiefe aboad was 7. Likewise seeing presently after the creation they were bidden increase and multiply it is not other like but the man should have knowne his wife in Paradise if they had stayed there so long and so they should have gotten children without sinne To this purpose Augustine saith Quasi in ea â—tate facti credendi sunt ut expectanda esset maturitas pubertatis aut non illud tunc legitimum esset eâ—m primum fieri potuit as though they were created of such an age which was not fit for procreation or that it had not beene lawfull for them to come together as soone as might be 8. What became of Lions and Beares that lived of flesh all this while of Adams being in Paradise they could not fast so long and flesh they did not eat because there was no death before mans fall and they did not feed on grasse for then their nature should not so soone have beene changed to devoure flesh 9.
130. three of an 140. and two of an 150. yeares And in these dayes some are found farre to exceed an hundred yeares as I have seene my selfe an old man of 124 yeares of age at Eversden in the County of Bedford who died about ann 1600. or 601. he could remember Bosworth field at the comming in of Henry the 7. being then as he affirmed some 15. yeares old 2. Neither is it to be thought that the yeares of the Patriarkes were accounted as the Arcadians reckoned their yeares by quarters or the Aegyptians by moneths as some have thought for then Henoch begetting children at 65. yeares should by this reckoning not exceed six yeares and a halfe when hee had a child And this Aegyptian yeare consisting of the age of the moone will not allow above two dayes and a halfe to a moneth whereas mention is made of the 17. and 27. day of the moneth Gen. 7.11 and 8.14 It is evident then that the yeares of the Patriarkes were numbred by complete and full yeares consisting of twelve moneths and not after the Aegyptian account And hereunto Pliny giveth testimony who remembreth in the same place before recited that Alexander Cornelius Xenophon doe write that some lived 500. some 600. some 800. yeares Iosephus also alleageth Manethan Berosus Mochus Estiaâ—s the Aegyptian Chalde Phenician Chronologers who testifie that those old fathers lived toward a thousand yeares QVEST. VI. The causes of the long life of men before the floud THe causes of the long life of the Patriarkes may be thought to be these foure 1. The naturall cause the sound constitution of their bodies not yet decayed and the wholesome aire not yet corrupted with terrene exhalations as after the floud 2. The morall cause for the invention and finding out of arts and sciences which as Iosephus writeth they caused to bee graven in two great pillars one of bricke another of stone that if the world were destroyed with water the second pillar might remaine if with fire the first for so had they learned of Adam that the world should be twice destroyed and he saith further that the pillar of stone was to be seene in Syria in his time 3. The civill or politke cause of the long life of the Patriarkes was for procreation and peopling of the world 4. The Theologicall that God by giving them such long life might make triall of their obedience to see if they would use this benefit of long life to the glory of God which they did not and therefore he shortned the age of man Yet the Lord while they enjoyed this long tearme would not suffer any of them to attaine unto a thousand yeares not for that as the Hebrewes suppose God granted of Adams thousand seventy yeares to David not for that reason which seemeth to be too curious whereof Ireneus maketh mention to make good that saying to Adam in what day soever thou eatest thereof thou shalt dye the death because a thousand yeares with God is as yesterday Psal. 90.3 And so Adam died in the first day before he came to a thousand But God hereby would put the fathers in minde of mortality that although they lived many hundred yeares yet none of them filled up a thousand lest they might have too much flattered themselves in long life and seeing a thousand is a number of perfection God would have none of them attaine to 1000. that we might know that nothing is perfect here Mercer QVEST. V. Of the false computation of the 70. Interpreters and whence it is thought to proceed FUrther whereas the Septuagint doe much differ in the account of yeares from the Hebrew text adding to the age of the old world which in true reckoning maketh but 1656. five hundred eighty six yeares more so making the whole number of yeares 2242. It is diversly conjectured how this error should arise 1. Some impute it to the malice of the Jewes that of purpose corrupted the greeke text that the Gentiles should not know the secrets of the Scriptures 2. Some to the prudency of the 70. translators or of the writers and scribes who knowing that the Aegyptians would count it but a fable that the fathers lived so many Astronomicall yeares made a way for them to take it after the count of the Aegyptian yeares whereof ten make but one yeare and therefore they added an hundred yeares to the fathers age before they begat children to make them apt for generation But where the yeares will serve without any such addition they adde none As Iered lived an 162. yeares which because it maketh by the Aegyptian calculation sixteene yeares and some what more the Septuagint there alter nothing This is Augustines conjecture But howsoever the Septuagint came to be so corrupt it is apparantly in many points erroneous 1. They adde unto six of the Patriarkes ages before they begat children to each of them Adam Seth Enâ—s Cainon Malaleel Henoch an 100. yeares and detract them againe in the remainder of their life that the whole summe may agree 2. They take away from Methusalems age before hee had children 22. yeares and adde to Lamechs age 6. yeares as is shewed before 3. They misse in their calculation in Methusalems yeares they make him to live an hundred sixty five before hee begat Lamech and 802. after in all 969. whereas the other numbers put together want two of this summe making but 967. 4. They detract from Lamechs age 24. yeares his whole age according to the Hebrew is 777 according to the septuagint but 753. 5. By their computation Methusalem must live 14. yeares after the floud for they make him to live 802. yeares after Lamech was borne and Lamech lived 188. yeares before Noah was borne and in the six hundred yeare of Noahs age came the floud Lamech and Noah make but 788. yeares after the computation of the Septuagint there remaineth yet 14. yeares of Methusalems life who according to the Hebrew computation died the same yeare in the beginning before the floud came for in the arke hee could not be where only were eight persons Noah and his wife his three sonnes and their wives Genes 7.7 and S. Peter witnesseth that in the arke eight soules only were saved 1 Pet 3.20 and to say that Methuselah was saved in the terrestriall Paradise with his father Henoch is a fabulous fiction without ground Mercerus QVEST. VI. The reason of the inequality of generation in the fathers WHereas the Patriarkes at divers ages began to beget children Mahalaleel and Henoch at 56. yeares Iered at a hundred sixty two yeares Lamech at two hundreth eighty two Noah at five hundred 1. Neither is it to be imputed to Noahs holinesse that so long abstained from mariage seeâ—ng Henoch that for his godly life was translated had children at 65. yeares 2. Neither as Pererius conjectureth is it like that Noah had other elder sonnes which were dead before the floud came for whereas it is
by this account taking one cubit which containeth a foot and halfe for six it should be 27. foot high and 45. foot long which were no fit proportion for an Altar to sacrifice upon and further the Arke would now bee as much too great and too huge for any use being by this computation 22800. cubits in length that is 900. yards which almost maketh a mile and in height an 180. cubits that is 90. yards 2. Augustine alloweth for every one of the three lofts the same proportion for each 300. cubits in length 50. in breadth 30. in height so that the length of the whole should be 900. cubits the breadth an 150. the height 90. but this agreeth not with the text that saith the length of the Arke not of the lofts or divisions shall be 300. cubits the breadth 50. c. 3. Some to helpe the matter understand the cubit of the Sanctuary which was much greater than the common and ordinary cubit 1. Some thinke that the measure and weight of the Sanctuary was no bigger than the ordinary but more certaine and so as it were the standerd to forme other vulgar measures by sic Perer. but this shall afterward appeare to be otherwise 2. Some would have the cubit of the Sanctuarie to be a cubit and an hand breadth Ezek. 40.5 but that rather is understood to be regius non sacer cubitus the Kings cubit not the Temple cubit By this reckoning the Arke shall be in length 350. in breadth 58. in height 35. cubits or there about 3. Some other thinke the Temple cubit was a foot larger than the common and somewhat more and so the Arke should containe in length 525. common cubits and 87. in breadth and 52. with an halfe in height but of this opinion there is no good ground 4. But it is more like that the cubit of the Sanctuary was twice so much as the common and usuall cubit as may appeare by these reasons 1. Because the weight of the Sanctuary was double to the usuall as the sickle of the Sanctuary weighed 20. gerah Exod. 30.13 Whereas the common sickle was esteemed at the one halfe 2. Where the Temple of Solomon was but 60. cubits in length and 20. in breadth this had beene too small a proportion for such a goodly place if it had beene but 30. yards long and 10. yards broad for two common cubits make but a yard therefore a cubit of the Sanctuary could be no lesse than so many yards and so by this estimate the Arke should be 600. common cubits that is 300. yards in length 50. yards broad and thirty high 4. Some doe understand the ordinary cubit which is the measure from the elbow to the top of the middle finger but doe thinke it to have beene much bigger than it is now because their stature of body before the floud was much greater Mercerus But it should seeme that Moses taketh the cubit for the measure of ordinary men not of Giants as Deut. 3.11 The bed of Og is said to be nine cubits in length c. after the cubit of a man that is not after Ogges arme but the measure of ordinary men 5. But we need not use any of these helps though the third and fourth are not much to be misliked any man that will may so account for the proportion of the Arke for if we take the cubit here after the common estimation the Arke will be found to be of sufficient capacity three hundred common cubits make an 150. yards which containe 400. and 50. foot almost two furlong in length which make the eight part of a mile and multiplying the length by the breadth 50. times 300. make 15000. cubits which being increased by the height of 30. cubits there will arise in the whole capacity of the Arke thirty times 15000. cubits Beside if the Arke be divided into cels and cabbins or nests as the word chinnim signifieth v. 14. there will be in one of the chambers or divisions foure hundred mansions whereof every one shall be six cubits in breadth and as much in length and the height eight or nine cubits for every six cubits in length of the Arke carrying fifty in breadth will make 8. cabbins and two cubits to spare And in the length of 300. cubits we finde fifty times six so shall we have fifty times 8. cubits which maketh foure hundred which mansions will be sufficient for the divers kinds of beasts and cattell and many will remaine over for other necessary uses as for passage from place to place and such like QVEST. XV. Of the time how long the Arke was in making 1. THe received opinion is that the Arke was in preparing an hundred yeares because Noah is said to have beene five hundred yeare old Gen. 5.32 before he was commanded to make the Arke and the floud came when he was six hundred yeare old Gen. 7.6 Thus thinketh Origen lib. 4. contr Celsum Augustine lib. 15. de Civitat Dei c. ult Gregor hom 15. in Ezech. with others Mercer 1. But the truer opinion is that it was an hundred and twenty yeares in making Mercer both for that this time is set for the repentance of the old world Gen. 6.3 to the which they were invited by the preaching of Noah as also because of S. Peters words which in time past were disobedient when once the long suffering of God aboad in the dayes of Noah while the Arke was in preparing 1. Pet. 3.20 This time of Gods long suffering was 120. yeares and all that while the Apostle saith the Arke was in preparing 2. It will be objected that when Noah was commanded to make the Arke he had sonnes borne unto him for the Lord saith unto him Thou shalt goe into the Arke thou and thy sonnes c. But Noah had no sonnes till he was 500. yeare old Answ. There is mention made not onely of Noahs sonnes but of his sonnes wives now wives it is like they had not before they were forty or fifty yeares of age seeing Sem lived six hundred yeares so that by this account the Arke should not bee above 50. yeares in making their father being five hundred yeares old before any of his sonnes were borne We say then that either these words were not spoken to Noah concerning his entrance and his sonnes and their wives into the Arke tâ—ll it was finished or that the Lord provideth for his sonnes that should be borne or that Noah was some long time in preparing timber and stuffe before he began to build the Arke Berosus conjecture is that 42. yeaâ—es were spent in that provision and the residue of the 120. yeares in the building But this is an uncertaine conjecture like enough it is that the providing of the matter would aske a long time 4. And whereas Noah is said to be five hundred yeare old cap. 5. that is there expressed for continuing of the Genealogie And the story following in the
note is too violent that Noah doth not here as God bid him but abstained still from the company of his wife because hee feared lest men might kill one another as Cain did Abel or because he expected another floud the simplicity of the text warranteth no such thing 3. Musculus noteth the obedience in Noahs family that they enter in and goe forth according to Noahs direction 4. Luther observeth also the singular order in the creatures that goe not forth confusedly together but according to their kindes or as the Hebrew word is families every one sorting to his like QVEST. XVI Noah buildeth an Altar not without Gods direction Vers. 20. NOah built an Altar c. 1. Though Noah had no expresse commandement now to offer sacrifice for as Ambrose saith non debuit Deus quasi avarus mercedem gratia postulare it was not fit that God as one covetous should require the reward of thankes yet hee was not without direction in this case Calvins reason is because it is evident that he in this story did nothing without a warrant from God he would not come forth of the Arke though the earth were dry till God bid him Oecolampadiâ—â— proveth it by these words that God smelled a savour of rest but every thing stinketh before God that is not according to his word Wherefore Noah knew by the example and practice of the Patriarkes that God was pleased with this kinde of worship by sacrifices as also he was directed thereunto because to this end there were seven of the cleane creatures taken into the Arke by Gods owne appointment and for the fashion of the Altar which was made either of earth or of unhewen stones whereof first mention is made in this place he had either the patterne from the practice of the elder Patriarks or by instinct from God QVEST. XVII To what end sacrifices were used ANd so offered burnt offerings three reasons are yeelded why the Lord pleased to be served with sacrifices two are alleaged by Chrysostome The morall end was that the piety and devotion of the people might be stirred up by his externall note a politicke end that as circumcision was given as a marke of difference betweene them and other people so the solemne use of sacrifices might containe them in the service of God that they should not be enticed to the Idolatry of the Gentiles by their pompous and magnificent sacrifices A third end was mysticall well touched by Calvin Semper illis ante oculos symbola proponi oportuit c. These sacrifices were as symboles and signes to preach and prefigure unto them their Mediatour and atonement maker Jesus Christ without whom nothing is acceptable to God And further although Noah gave thanks also to God for the preservation of the uncleane creatures as for the cleane yet he offereth onely of the cleane because he had so learned from the Patriarks that God was pleased with such sacrifices before whom otherwise nothing is uncleane but in respect of man and whereas he offered of all cleane both beasts and fowles it is like he tooke of more kindes than those five used in the Law that is Oxen Sheepe with Goats Doves and Turtles Further he offered burnt sacrifices rather than oblations Eucharisticall not as the Hebrewes imagine for his owne sinne but because such sacrifices were most used before the Law and were best accepted when as the whole sacrifice was consumed upon the Altar Mercer QVEST. XVIII How God smelled a savour of rest Vers. 21. GOd smelled a savour of rest 1. As men are delighted with pleasant savours so this service and sacrifice of Noah was pleasing unto God as the Chalde Paraphrast readeth 2. Not that the externall act of sacrificing in it selfe pleased God but the thankfull minde of the sacrificer Calvin 3. All our acts have a double smell one outward before man another inward before God Cain and Abels sacrifice had one outward smell but Abels had a sweet savour beside within Muscul. 4. And this savour herein differeth from all sensible savours for there may be saciety in the most pleasant odours but with this sweet savour the Lord is never filled or wearied but alwayes delighted with the prayers of the Saints Cajetane QVEST. XIX How the Lord will no more curse the earth Vers. 21. I Will not henceforth curse the ground any more for mans sake c. 1. The Lord speaketh not generally of all kinde of cursing the earth for those curses which are upon the earth for mans sinne Gen. 3.17.4.12 are not taken away but he meaneth this particular curse by waters that all flesh shall no more perish by them as is shewed cap. 9.21 for the world notwithstanding shall bee destroyed by fire 2. Where it is added as a reason for the imagination of mans heart is evill c. it is not to be taken as Rupertus collecteth that God will spare the earth and beasts because man is subject to sinne but the promise is made specially for man That seeing hee is by nature subdued to sinne hee is to bee pitied and not for every offence according to his deserts to be judged for then the Lord should continually overflow the world Calvin 3. And whereas this reason is given why the Lord would destroy the world Gen. 6.6 because the imaginations of his heart were evill it may seeme strange that the same cause is alleaged here why from henceforth the Lord would spare the world therefore this is here added to shew the originall beginning of this mercy not to proceed from man who is altogether corrupt by nature but from Gods owne gracious favour Mercer 4. Further whereas it is said God said in his heart this was not only secretly purposed by the Lord not uttered but either revealed to Noah as a Prophet or to Moses the Writer as some Hebrewes but it is cleare that the Lord thus spake to Noah who is said thus to speake in his heart as taking counsell and deliberation with himselfe Mercer 5. From his youth not only from his youthfull estate which age is more prone unto sin committing the same with rage and violence as Tostatus or when man beginneth to have use of reason and free-will as Rupertus But mans thoughts are evill even as soone as he is able to conceive or thinke any thing yea our nature is evill from the cradle Calvin Though as Ambrose well saith crescit cum aetatibus culpa as age groweth so sinne increaseth QVEST. XX. How the seasons of the yeare are promised alwayes to continue Vers. 22. SOwing time and harvest c. 1. The Lord doth not promise that for ever these seasons of the yeare shall continue for after the end of the world they shall cease But all the dayes of the earth that is so long as the earth continueth in this state Muscul. 2. Neither is this to bee understood of every particular Countrey for sometime and in some place it falleth out through
it is most like that Noah was exercised in most excellent workes yet Moses omitteth to speake of them as also of the rest godly succeeding fathers because he hasteth to the story of faithfull Abraham who was diversly honoured of God 1. in being selected to be the father of his people and visible Church 2. hee received the visible signe of the covenant circumcision whereby the people of God should be distinguished from all other 3. to him were given most rich promises both temporall for the possession of the land of Canaan and spirituall concerning the Messiah 5. But whereas it pleased some of the fathers to turne this story of Noahs drunkennesse to an allegory resembling the Jewes to the true vine that Noah planted Christ to Noah that was cast into the sleepe of death by his owne people the Jewes deriding Christ infirmâ—ties and sufferings upon the crosse to C ham scorning his fathers nakednesse I hold it not safe wading without a bottome and therefore I omit these allegoricall applications as mens fancies and so leave them 4. Places of doctrine 1. Doct. Liberty granted to eat flesh Vers. 3. EVery thing that moveth shall bee meat for you Here this liberty to eat flesh is granted to all wherefore for religion sake for we speak not of the prohibition politicall to forbid the eating of some meats infringeth this liberty granted by the Lord. Calvin 2. Doct. The prohibition of not eating of bloud not perpetuall Vers. 4. FLesh with the life thereof Tertullian writeth that in his time it was counted an heinous thing to taste the bloud of beasts but we must know that this prohibition was not perpetuall but for those times the better afore hand to inure them to beare the yoke of Legall ceremonies afterward to be given The Apostles likewise willed for a time the forbearance from strangled and bloud only because of offending the beleeving Jewes but these ceremoniall observations as touch not taste not handle not are now abolished in Christ. Coloss. 2.21 3. Doct. The liberty of marriage generall Vers. 7. BRing forth fruit and multiply Here the liberty of marriage is granted to all this blessing of increasing and multiplying is given to all Noahs posterity of all sorts and degrees wherefore the Papall restraint of marriage in some callings and degrees is contrary to the divine indulgence and permission in this place Oâ—colampad 4. Doct. The word and Sacraments must be joyned together Vers. 12. THis shall bee the signe of my covenant Here wee see the word and the signe or Sacrament goe together first the Lord maketh a covenant and then addeth a signe as a seale thereof for better assurance The Chalde paraphrast interpreteth not amisse this shall bee a signe betweene my word and the earth Wherefore the edifying word must goe before and the Sacraments concurre as seales 5. Doct. In the visible Church hypocrites mingled with the faithfull Vers. 22. WHen C ham the father of Canaan We see that in the visible Church the wicked are mixed together with the faithfuâ—l as in Adams family there was a Caine with an Abel so in Noahs house there is a Cham for a Sem. So the Apostle saith in a great house there are vessels of gold and vessels of silver some of honour some of dishonour The Church of God shall not be purged from all drosse in this life till it be made a glorious spouse without spot and wrinkle in the kingdome of heaven 5. Places of Controversie 1. Confut. No wickednesse to eat flesh Vers. 3. EVery thing that moveth That which God permitteth is lawfull therefore Ovid was deceived that thus writ heu quantum scelus est in viscera condi c. it is a wicked thing in deed with other flesh our bellies to feed How can that be counted a wicked thing which the Lord alloweth 2. Confut. Of negative doctrine 2. WHereas it is a common objection of the Papists that the Protestants doctrine and principles be altogether negative if it were so which to be otherwise is other where shewed at large yet it might be warranted by this place whereas Pererius a man of their owne side though more reasonable than the rest confesseth that there are two precepts given to man and both negative the one morall and perpetuall not to shed mans bloud v. 5. the other ceremoniall and temporary not to eat flesh with the bloud 3. Confut. The covenant belongeth to infants though presently they want Faith Vers. 12. BEtweene me and every living thing to perpetuall generation c. If God make a covenant even with unreasonable creatures that have no understanding it is no sufficient reason to exclude infants from the covenant as the Anabaptists doe because presently they want faith And seeing God made not this covenant only with that present age but with the generations following why should not the covenant of grace be extended also unto infants which are the succeeding generation Calvin 4. Confut. Noahs drunkennesse not without sinne Vers. 21. HE was drunken and uncovered c. Pererius noteth here ebrietatem Noe excusandum est ab omni peccato that Noahs drunkennesse must be excused from all sinne because it was involuntary and proceeded of ignorance for he never is read to have beene drunke againe But this is a very corrupt glosse for admit that Noah was ignorantly overtaken of the force of wine which yet is not sufficiently proved yet ignorance excuseth not aÌ„ toto sed a tanto from all sinne but from a greater sinne the sinne is not adnihilate that is made no sinne by ignorance but onely extenuate made a lesse sin unlesse they will in like manner excuse the incest of Lot from all sin because it was involuntary 2. What though Noah committed not the like afterward no more did Iudas lye any more with his daughter in law Thamar Genes 38.26 yet that did not exempt his unchast action from sinne no more doth this Noahs intemperancy 3. We are not afraid therefore to the glory of God to confesse the infirmities of holy men which the Scripture hath not concealed and wee say with Ambrose Patriarchae nos instruunt non solum docentes sed errantes the Patriarkes instruct us not only teaching but erring 5. Confut. Popish Bishops not the fathers of the Church and therefore may be discovered Vers. 23. BY the example of Sem and Iapheth covering their fathers nakednesse Pererius againe noteth that the like piety should be shewed toward our spirituall fathers the Bishops of the Church as Constantine said that if he should find a Bishop committing adultery hee would rather cover that uncleane act with his cloake than others should be offended c. Ans. 1. True it is that if those popish Bishops which he speaketh of were the fathers indeed and shepherds of the Church such as Constantine meaneth and not rather the Ministers of Antichrist and devourers of the flock their infirmities should be covered Calvin 2. If their
men departed to bee worshipped both Noah and Sem being yet living to direct the righteous seed 2. Neither is it to be thought that Terah was so grosse an Idolater that he made images of clay to be worshipped as Epiphanius 3. Neither is it probable that Terah was altogether free from the Idolatry of the Chaldeans and that he was cast out thence and constrained to flee into Mesopotamia as it is in the story of Iudith chap. 5. vers 7 8. for the contrary is affirmed Iosu. 24.2 that Terah served other Gods 4. Neither is it to be supposed that Terah and his family as Augustine thinketh were persecuted of the Chaldeans for the true worship of God for herein Abrahams faith had not beene so commendable in obeying the calling of God as the Apostle noteth Heb. 11.8 if he were driven out before and forced to flee his Countrey 5. And to thinke that Terah was first a worshipper of God and afterward fell to Idolatry in Charran it is not like seeing Abraham left not his father till he died as Tostatus and Pererius imagine But it is more like that Terah was at the first an Idolater when he dwelt beyond the River in Chaldea as is expressed by Iosua 24.2 who afterward obeying Gods calling left his Countrey with the Idolatry and superstition thereof and came out with his sonne to Haran thinking to goe to Canaan but being stricken in yeares he there stayed and after some few yeares died Mercer QVEST. XXV Whether Abraham at any time inclined to superstition AS touching Abraham also whether he were at any time infected with the superstition of the Chaldees there are divers opinions as they are cited by Pererius 1. Suidas thinketh that Abraham at fourteene yeares reproved his father for his Idolatry But it is not like that Abraham being brought up under superstitious parents not yet acquainted with Gods voice and wanting other meanes was so soone called 2. Neither doe I thinke with Philo that Abraham knew not God but postquam solâ—m vertit after he had changed his Countrey when he was welnie 70. yeares old that Abraham was so long nusled up in superstition 3. Neither doe I consent to Iosephus that Abraham ex siderum observatione c. that Abraham by the observation of the starres the earth and Sea beganne first to acknowledge the true God But Abrahams first calling was from God the Lord saith I tooke your father Abraham from beyond the floud Iosua 24.2 God called him both from that Countrey and the Idolatry thereof 4. The opinion of some Hebrewes is more probable that Abraham at forty eight yeares beganne to acknowledge the true God ex Perer. But at what time of his life Abraham was called it is uncertaine yet as certaine it is that he at the first before God called him was tainted with superstition 1. That place in Iosua seemeth directly to prove it Your father 's dwelt beyond the floud in old time Terah the father of Abraham and father of Nachor and served strange Gods Iosua 24.2 All those that dwelt beyond the River were at the first Idolaters even the whole family of Terah sic Lutherus 2. Gods mercie more notably appeareth in that hee called Abraham first before he knew God that not Abrahams sincerity but Gods love was the beginning of his calling as Moses saith because God loved your fathers he chose their seed Deut. 37. 3. It is not like but that Abraham being brought up in a superstitious family did also at the first savour of their superstition and therefore is bid to come out of his fathers house Gen. 12.1 And seeing Terah Abrahams father as is shewed before and as Chrysostome thinketh hom 13. in Genes was addicted to Idolatry till he obeyed the calling of God to goe out of that countrey it is more like that Abraham also did sleep in the same sinne till God roused him and called him away then that he was never inclined to Idolatry as Pererius thinketh 4. Places of doctrine 1. Doct. Of Gods providence Vers. BVt the Lord came downe c. Here wee learne that God sitting in heaven beholdeth all things that are done in the earth not as the wicked say in their heart God hath forgotten and hideth away his face and will never see Psalm 10.11 But as the Psalmist saith in another place Hee that dwelleth in the heavens shall laugh the Lord shall have them in derision Psal. 2.4 2. Doct. Of the Trinity Vers. 7. LEt us goe downe and confound c. This is the speech of the whole Trinity whereby may bee prooved the distinction of persons and whereas vers 9. it is said in the singular number the Lord confounded c. thence is gathered the unity of substance sic Calvin Rupert lib. 4. comment in Gen. c. 42. 3. Doct. Conditionall prescience in God Vers. 6. THey cannot now be stopped from whatsoever they have imagined c. God did foresee that they would by no meanes give over their enterprise if they were not letted of their purpose so that by this it is evident that God foreseeth not only what shall be certainly done in the world but what might be conditionally done if there were no let as the Lord telleth David that the men of Keilah would deliver him if he staied there 1 Sam. 23.12 So our Saviour saith that if the great workes which were done in Corazin and Bethsaida had beene done in Tyrus and Sidon they had repented Matth. 11 â—2 foretelling what was likely to have beene done that condition presupposed Where we see a manifest difference betweene Gods power his prescience and decree or predestination God in respect of his omnipotent power can absolutely doe more than he doth or will doe in respect of his all-seeing prescience he doth foresee not only simply what shall be done but conditionally what is likely to bee done if other conditions and circumstances concurred But God decreeth no more but what shall come to passe his counsell must stand his decree is alwayes absolute not conditionall as the Lord saith by his Prophet As I have purposed it shall come to passe as I have consulted it shall stand Isay 14 24. 5. Places of Confutation 1. Confut. Against Iulian that there is but one God Vers. 7. COme let us goe downe Wicked Iulian urged this place to prove his impious polythian a multiplicity of Gods for here not one saith hee but many of like authority come downe to confound their languages ex Muscul. But if this wicked Apostata had looked a little further into the ninth verse there he might have found that the Lord Iehovah not many but one did confound their languages they were then divers not Gods but persons yet one Godhead and divine power 2. Confut. Against Origen that the Lord not the Angels confounded tongues SEcondly Origen thought that the Angels confounded those languages And according to the number of those nations so were there severall Angels presidents over
Chaldea for Abraham was ready to have left his kindred if they had refused to goe with him And Terah is made the Author of this journey not as though they went forth without Gods calling but for that hee was willing to goe with Abraham whether for griefe of his sonnes death as Iosephus or for that though hee was somewhat superstitiously bent hee was desirous to goe out of that Idolatrous countrey therefore Terah Abrahams father being the head of the family is named as the chiefe QVEST. V. Of divers kinds of calling and renouncing the world THere are divers kinds of callings some are called immediately of God either by manifest revelation as Abraham or secret inspiration some are called by men as the Israelites by the Prophets some are called by affliction as Psal. 88.34 When hee slew them they sought and returned And three wayes doe men forsake the world 1. by actuall leaving and forsaking all they had as Abraham here and the Apostles under Christ. 2. by mortifying their affections as David was like a weaned childe Psal. 131.2 3. by sequestring their thoughts to the contemplation of heavenly things which S. Paul calleth the having of our conversation in heaven Phil. 3.20 QVEST. VI. Seven great blessings upon Abraham Vers. 2. I Will make of thee a great nation c. 1. God calling Abraham from his countrey leaveth him not destitute but promiseth a great recompence for his countrey hee is brought into a better land for a small kinred a great nation shall come out of him he is called from his fathers house but God will make him a father of many nations 2. The Lord bestoweth upon Abraham seven great blessings Pe-Perer ex Cajetan 1. I will make thee a great nation either because many and populous nations came of Abraham by Hagar and Ketura Gen. 25. or in respect of the people of Israel which was great not so much in number as renowne because of the Kings Prophets wise and vertuous men that came of them 2. I will blesse thee This blessing was able to make his barren wife Sara fruitfull Vatablus I will make thee rich prosperous Musculus Or I will blesse thee spiritually Rupertus 3. I will make thy name great 1. Abrahams name was reverenced even among the heathen as Iosephus sheweth lib. 1. antiquit 2. It was great in respect of the faithfull that are called the children of Abraham 3. Great because the Lord vouchsafeth to call himselfe the God of Abraham Isaak and Iacob 4. Great in respect of Christ that came of Abraham Matth. 1.1 Perer. 4. Thou shalt bee a blessing 1. It signifieth the certainty of this blessing whom man blesseth they are not alway blessed but he that God blesseth shall surely bee blessed 2. The excellency of this blessing he shall not only bee blessed but a blessing it selfe 3. And he should be a forme of blessing as they should say the God of Abraham Isaac c. blesse thee Calvin 5. I will blesse them that blesse thee c. Abrahams friends should bee blessed for his sake as Lot Gen. 14. Ismael 25. therefore Abimelech being a King did desire to make a league with Abraham because he saw God was with him 6. I will curse them c. So perished Pharao Og Sehon the Assyrians Chaldeans were punished for their enmity against the people of God Luther Therefore Balaam durst not curse the people of God because the Lord had not cursed them Numb 23. 7. All the families of the earth shall be blessed in thee 1. Not only because they shall take up a forme of blessing as the Hebrewes interpret the Lord blesse thee like Abraham for this forme among all the families of the earth was not used the Romanes in the coronation of their Emperours were wont to say â—is falicior Augusto melior Trajano be more happy than Augustus better than Trajane 2. Neither so onely because all Gentiles should be blessed for imitating the example of faithfull Abraham 3. Non tantum significat ipsum fore exempler sed causam benedictionis it signifieth he should not only be an example or patterne but a cause of blessing because in Christ the seed of Abraham as the Apostle expoundeth Galath 3.16 all the nations in the world were blessed Calvin QVEST. VII Of the computation of the 430. yeare mentioned by S. Paul Gal. 3.17 FRom this promise made to Abraham are we to account the 430. yeares which S. Paul saith were betweene the promise and the law Galath 3.17 1. Hereunto agreeth the computation of Moses that the Israelites dwelt in Aegypt foure hundred and thirty yeares Exod. 12.40 not in Aegypt onely but in Aegypt and Canaan as the Septuagint doe interpret that place for so long it was since Abraham first began to sojourne in Canaan at what time also by reason of the famine hee went into Aegypt so Iosephus maketh his computation to the building of Salomons temple from the departure of the Israelites out of Aegypt 592. yeares and from Abrahams comming into Canaan a thousand and twentie so that there shall be betweene Abrahams arrivall in Canaan and the deliverance of the Israelites out of Aegypt by this account foure hundred twenty eight 2. Genebrard then is greatly deceived that counteth six hundred yeares from Abrahams comming into Canaan to the Israelites going out of Aegypt for both Saint Paul is directly against him who as Genebrard would enforce hath no relation in that number to the time of the Israelites dwelling in Aegypt neither doth the computation of the yeares agree for from Abrahams comming to Canaan till Iacobs going into Aegypt are but yeers 215. which are gathered thus from the promise to the birth of Isaak 25. from thence to the birth of Iacob 60. from thence till hee went into Aegypt 130. and the time from thence till the Israelites going out though it cannot bee so certainely gathered is thought not to exceed two hundred and fifteene yeare more as shall bee shewed when wee come to that place of the fifteenth chapter 3. Though Saint Paul make mention of that promise which was made to Abraham and his seed which seemeth to bee that Gen. 22.18 yet by the account of the yeeres it must bee referred to this promise for the other renewed when Isaak should have beene offered up was fifty yeeres if Isaak were then 25. as Iosephus or if hee were 37. as some other Hebrewes thinke it was 62. yeeres after and so many yeeres should we want of foure hundred and thirty And then the same word seed is not here used yet there is the same sense for the Lord in saying in thee shall all the families of the earth bee blessed meaneth his seed 4. Further whereas Abraham is said to bee seventy five yeere old at his departure out of Charran and the promise was made before hee came out of Chaldea his time of abode could not bee long there not five yeares as Iunius supposeth but I
an account of yet this is not the meaning here 3. But it is an hyperbolicall speech which is often used in Scripture whereby it signified not indeed that they should bee in number as the dust for all the people in the earth put together cannot compare with the dust in number but they should be a very great people not compared with others for so many people were greater than they Deut. 7.1 but considered in themselves QVEST. XII Of the divers reading of this word gnolam ever in Scripture Vers. 15. TO thy seed forever 1. This word in the Hebrew gnolam which the Septuagint translateth by the word haâ—on ever doth not alwayes in Scripture signifie an everlasting time without end as Exod. 15.18 The Lord shall reigne for ever and ever The first word is gnolam the other gued this latter signifieth true eternity as the Lord is said to dwell in eternity Isay 57.15 the other seemeth to imply the age of this world the Lord shall reigne then for ever during this world and the next thus the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by forren writers Aristotle defineth it to be periodus durationis cujusque rei the period or time of continuance of any thing lib. 1. de coelo So Horace useth the word aeternum Serviet aeternum qui parvo nesciatuti He shall ever be a slave or servant that cannot tell how to make much of a little as hee is alleaged by Augustine 2. Yet Hieromes observations doe not alwayes hold that gnolam is with van signifieth eternity without van the yeare of the Jubile for Deut. 15.17 gnolam is with van and yet it betokeneth the Jubile he shall be thy servant for ever 3 Wherefore this word is diversly taken in Scripture beside that it signifieth an everlasting time without end 1. It is used for the duration or continuance of the world as the Rain-bow was a signe of Gods everlasting covenant that is so long as the world continueth 2. It signifieth the whole time of a mans life Psal. 89.1 I will sing the mercies of the Lord for ever that is as long as I live So Anna promised that Samuel should abide before the Lord for ever 1 Sam. 1.22 3. It signifieth a long indefinite time though not infinite without end as Gen. 6.4 which of old time were men of renowne 4. It was used to signifie the yeare of Jubile which was the space of fifty yeares 5. That is called eternall whose time is not prefixed with man though it be with God as circumcision is called an everlasting covenant because it was not to be altered by man 6. Some thing is called eternall not in respect of it selfe but that which it signifieth as some thinke the land of Canaan is called an everlasting possession Gen. 17.8 because it was a figure of the celestiall Canaan Pererius QVEST. XIII How the land Canaan was given for ever to Abraham and his seed NOw in that the Lord saith The land which thou seest I will give to thee and thy seed for ever These words are taken by some literally by others spiritually by others partly literally partly spiritually 1. Augustine thinketh that it may be understood simply because the Jewes dwelt in some Cities of Canaan still though they were expulsed Jerusalem but though it were so yet the Jewes were not Lords or possessors of all that land and howsoever it was in Augustines time that Countrey is not possessed of them now and indeed long before Augustines time the Jewes were expelled by Adrian the Emperour 2. Some doe take these words literally but with a condition that the land of Canaan should be so long their possession as they walked in obedience before God as Deut. 4.25 If yee corrupt your selves c. ye shall perish from the land Iun. Mercer Cajetane to this purpose hath a good conceit as if the Lord should say quamdiu erit semen tuum c. as long as they shall be thy seed I will give them this land therefore when they beganne to degenerate from Abraham and were not his right children God was no longer tied to his promise 3. Some further that like best of the literall sense doe by ever understand a long continuance of time for so the Israelites the seed of Abraham possessed Canaan 1640. yeares Perer. But this doth not fully satisfie that the space of lesse than two thousand yeares should be counted an everlasting time 4. Others by ever doe take all the time of the law till the Messiah come that should renew the world by his comming as Samuel saith that God would have established Sauls Kingdome for ever 1 Sam. 13.13 Musculus Oecolampad This sense may very well stand concerning the ceremonies that were to give place unto Christs doctrine but the possession of Canaan if the Jewes had beleeved should have beene no impediment to Christs Kingdome 5. Some doe understand here the spirituall seed of Abraham and the spirituall or celestiall Canaan which the faithfull shall possesse for ever but this were to turne an history into an allegory 6. They which interpret these words partly spiritually partly literally some take the land of Canaan for that Countrey which was shewed Abraham but by the seed they would have understood the faithfull the spirituall kindred of Abraham and so Augustine saith that the Christians inhabited that Countrey after the Jewes but the Christians inhabit it not now for Saracens and Turks have subdued it therefore it was not their possession for ever 7. Others understand the land promised spiritually but the seed literally for Christ who was truly descended of Abraham Matth. 1.1 and so Saint Paul by seed insinuateth Christ Galat. 3.16 so unto Christ his members the promise of the heavenly Canaan belongeth Iunius This sense is confirmed by the Prophet Ezechiel 37-24 David my servant shall be King over them c. they shall dwell in the land that I have given unto Iacob my servant where your fathers have dwelt and they shall dwell therein they and their sons and their sons sons for ever Saint Paul also by seed understandeth Christ Gal. 3.16 Thus we see that not only the land of Canaan but the whole earth is inhabited by the Christians the spirituall seed of Christ their David and King and to them appertaine the promises of the celestiall Canaan whereof the terrestriall was a type and figure Mercer This sense together with the second before alleaged of the hypotheticall that is conditionall promises seeme to be most fit and proper and before the rest to be preferred QVEST. XIV Whether Abraham walked thorow the land as the Lord bid him Vers. 18. THen Abraham removed his tent and came and dwelt in the Plaine of Mamre Abraham did not presently as some Hebrewes thinke goe over all the land of Canaan neither is it like as Tostatus collecteth because Abraham dwelt in this Plaine that he did not walke thorow the land as the
they were mine enemies Psal. 139.21 22. 6. Observ. A good Prince preferreth his subjects lives before wealth Vers. 21. GIve me the persons take the goods c. Herein appeareth first the gratitude of the King of Sodome to Abraham that is contented to leave unto him the goods for his great travell Calvin as also this heathen King sheweth one good part of a just Prince that preferreth the life of his subjects before the substance whereas contrariwise a tyrant esteemeth nothing of mens lives in respect of his covetous desire Perer. as Ahab contrived Naboths death to have his Vineyard CHAP. XV. The Method THis Chapter hath two parts containing two ample and large promises made by the Lord unto Abraham the first is as touching his seed vers 1. to vers 8. The second of the inheritance of his seed vers 8. to the end In the first part there is set forth 1. on Gods behalfe the promise 2. On Abrahams behalfe beleefe vers 6. In the first there is the cause Gods goodnesse towards Abraham vers 1. Then the promise of his seed both to bee of his body which is amplified by the contrary that not Eleazar but one of his owne bowels should bee his heire vers 2 3 4. then the number thereof to be as the starres in multitude In the second part 1. there is the promise in generall for the inheriting of the land vers 7. in particular after what time namely 400. yeares captivity 13. to 17. what Countrey vers 18. to 21. 2. The ratifying of the promise by certaine symbols where we have the prescription of the signes and ceremonies to be used vers 9. the preparing of them by Abraham vers 10 11 12. the application or confirmation it selfe vers 17. God causeth a smoking furnace to passe betweene the peeces c. 2. The divers readings v. 1. In prophesie C. in vision caet I will protect thee H.S. my word is the strength C. I am thy buckler caet v. 2. The sonne of the Steward of my house H. the sonne of the Steward which is in my house C.P. the sonne of Messech borne in my house S. the Steward of mine house G. the childe of the Stewardship of my house B. he to whom I shall leave my house T. meshek a Steward or one that is left and so v. 3. he calleth him the sonne of his house that is borne in his house v. 6. beleeved in the word of the Lord. C. beleeved in the Lord caet v. 7. out of the region of the Chaldees S. from Vr of the Chaldees caet Vrh. signifieth a valley v. 8. O Lord God H.C.P.G.B. O Lord God governour S. Lord Iehovah T. heb Adonai Iehova v. 9. Take unto me H.S. take me G. take B.P. take and offer C.T. heb Lathak take three heiferâ— C. of threâ—â— yeare old caet a dove H.S. a young pigeon B.G. sonne of a pigeon C. the chickin of a pigeon T. gozal a pigeon v. 11. he sate with them S. he drave them away caet nashab to blow away v. 12. an ecstasis or trance S. a heavy sleepe fell upon Abraham caet v. 17. a flame was made S. a darke mist. H.C. twilight B. darke night T. there was darkenesse gâ—atah darknesse night v. 20 giants C.B. Rephanu caeter 3. The Explanation of doubts QVEST. I. How God appeared in vision Vers. 1. THe word of the Lord came to Abraham in a vision c. 1. This vision was neither in the night as the Sept. in some translations read for Abrahams faith is here approved v. 6. but men being asleepe cannot shew their faith Cajetan 2. neither was it by secret inspiration as the interlineary glosse for here divers speeches passe betweene God and Abraham 3. Neither was this vision by an Angell as Oleaster Tostatus for he is called Jehova which name is not given to Angels 4. But this vision was in the day as the Lord used to speake to the Prophets Ramban Chald. and the Lord did produce his conference untill the evening vers 17. when the starres appeared Iun. And God for the better strengthening of Abrahams faith did to his word adjoyne some visible signe of his glory Oecolam 5. And this is the fourth time that God had appeared to Abraham twice in the 12. chapter v. 1.7 againe c. 13 14. and now in this place QVEST. II. How God is said to be Abrahams reward I Am thy buckler c. 1. Two things doe cause feare when either wee are afraid of some evill to happen to vs or that some good which wee desire should bee with-holden from us God biddeth Abraham to feare none of these for hee was both his buckler to keepe him from evill and his great reward to give him all good things Per. 2. Some thinke that Abraham feared lest he had committed some sinne in shedding of bloud in the late battell some lest the enemies might gather their strength againe and come upon him afresh some lest the Cananites might envy him because of his strength some lest this victorie might stand for his reward which God promised But it appeareth that none of these things were the cause of Abrahams feare but he was solicitous and carefull for his succession and might somewhat waver concerning the promise made to his seed because hee had yet no childe Mercer 3. Where he saith I am thy reward it is not to be understood causally and to be referred onely to those temporall rewards which are promised afterward as Cajetane and Mercerus consenting to the hebrewes but substantially of the reward also of everlasting felicitie which was laid up for Abraham with God Iun. 4. So that here God promiseth the two greatest blessings that can bee one in this life of perseverance in that God saith he will be his buckler to protect and preserve him to the end and of eternall felicity in saying I am thine exceeding great reward Perer. QVEST. III. Abraham neither was doubtfull or forgetfull of Gods promise Vers. 2. ABraham said 1 Cajetane well noteth that in other visions Abraham was onely an hearer God the speaker but here Abraham maketh answere to God whereby it appeareth that Abraham did grow in confidence and familiaritie with God 2. Neither doth Abraham complaine that he went childlesse as though he had set light by the Lords liberal offer that he would be his reward but because the spirituall blessing depended of his seed he craveth this as the meanes whereby Gods promise toward him concerning the great reward should be effected Calvin 2. Neither did Abraham doubt or was forgetfull of Gods promise that he would give him seed and unto his seed that land Gen. 13.15 But as yet it was not expressed unto him whether his seed should come out of his owne bowels as here the Lord first promiseth or it might bee a seed or sonne adopted as here hee supposeth that this Eleazer should be his heire sic Eucher Rupert 4. Or that
in Abraham Vers. 8. WHereby shall I know c. This question proceeded not from the doubtfulnesse or weakenesse of Abrahams faith as some Hebrewes which thinke that Abrahams posterity was punished with captivity because of doubting 1. For the Apostle saith he was not weak in faith Rom 4.19 2. And seeing hee beleeved without doubting an harder matter concerning one to come out of his owne bowels it is not like hee doubted of the lesse namely of possessing that countrey 3. Neither would the spirit of God have given such a commendation of Abrahams faith that it was imputed for righteousnesse if he had wavered or doubted 1. Some therefore thinke that Abraham asked a signe not for himselfe but in regard of his posterity that they might have some assurance of the inheriting of that land sic Rupertus Cajetan 2. Some thinke that Abraham doubted not of the promise but of the manner whether it were absolute or conditionall for it was both to possesse the land was an absolute promise but to inherit it for ever was tied to the condition of obedience 3. Rasi thinketh that Abraham asked by whose merit hee should possesse the land as though the merit of his sacrifice brought him thither 4. But others doe better touch this point that Abraham only for the better confirmation of his faith desireth to be instructed concerning the manner and of the time when it should be fulfilled as Mary moved the like question how shall this be Luke 1. Augustine and so accordingly the Lord afterward setteth downe the time after 400. yeares Theodoret And this is rather a signe of Abrahams faith then a note of incredulity in asking this question for the wicked and unbeleevers at the first reject Gods promises the faithfull desire more to be confirmed Calvin 5. Farther we must observe that there were speciall motions in the Saints which are not now to be drawne into example as Gedeon and Ezechias asked signes Iud 6.37 2 King 20.18 Calvin and so Aquinas saith well Abraham petiâ—t signum ex instinctu divino Abraham asked a signe of a divine instinct QVEST. XII Why Abraham tooke of three kinds of beasts Vers. 9. TAke me an heifer of three yeere old c. So it is to be read rather with Aben Ezra than three heifers as the Chalde readeth I will let passe the allegories and mysticall significations which are diversly gathered upon these words 1. Some by the beasts which were divided understand the evils and afflictions which happened to Abrahams posterity by the birds not divided their deliverance and prosperity 2 Philo thinketh that these three kindes are taken for sacrifice the heifer goat ramme because of their meeknesse and tamenesse which suffer themselves in great heards to be driven by a child and for that they are profitable for labour for food for clothing 3. Lyranus thinketh that by these beasts and fowles are signified Christs vertues by the heifer his labour and patience by the sheepe his innocency by the turtle his continency by the dove his meeknesse 4. In that three sorts of beasts were taken some understand the three generations while the people were oppressed by the turtle the fourth generation when they came forth into the wildernesse Theodoret some the renewing of the covenant with the three Patriarkes Abraham Isaak Iacob or the three kinds of government among the Israelites of Judges Kings High-priests Perer. Some the three seasons from Adam to Noah from Noah to Abraham from Abraham to David Augustine 5. By the dividing of the beasts and the not dividing of the fowles some understand by the first the afflictions of the people when the children should be separated from their parents by the other their deliverance some by the first insinuate such as were carnall among the people by the other such as were spirituall Augustine 6. By the lighting of the fowles upon the dead carcases which Abraham drove away some doe decypher the attempts of the Aegyptians against the Israelites to devoure and destroy them but that God disappointed them some the assaults of evill spirits upon carnall men Augustine some the wandring thoughts that seaze upon our praiers spirituall sacrifices Gregorie 7. By the seâ—ting of the sunne v. 17. some vnderstand the death of Ioseph when the affliction of the Hebrewes began some the end of the world when the greatest persecution should be and by the smoaking fire brand the end of the world and fierie iudgement Augustine But wee need not thus hunt for allegories which are not only mens devises as it may appeare by the uncertainty and variety thereof Sundry men as their fancies lead them doe invent sundry allegories It shall only suffice us to know that God appointeth these kinds to be offred partly for sacrifice as Iosephus partly to be as signes of the covenant which the Lord maketh with Abraham and as Chrysostome well noteth because it was the manner of men when they made a solemne covenant to cut a calfe in twaine and to walke betweene the parts thereof Ierem. 34.18 wishing the like to themselves if they breake the covenant the Lord vouchsafeth to observe the same manner QVEST. XIII Of the divers kinds of trances Vers. 12. AN heavy sleepe or trance Philo noteth foure kinds of trances or ecstasis in the Scripture 1. Madnesse or phrensie that commeth of some distemperature Deut. 28.28 The Lord shall smite thee with madnesse and blindnesse and astonishing of heart 2. Astonishment of the minde upon some sudden and strange accident as Isaak was astonished at Esaus comming in after Iacob Gen. 27.33 3 The quiet rest and contemplation of the soule as when the Lord cast Adam into a sleepe Gen. 2.4 When as the soule is ravished with some divine inspiration and revelation as Peter was Act. 10 QVEST. XIV The time of the dwelling of Israel in Aegypt Vers. 13. THey shall bee a stranger in a land not theirs foure hundred yeares 1. First it is untrue that the Israelites dwelled in Aegypt full foure hundred yeares of which opinion is Genebrard For from Caath who went downe into Aegypt with Iacob Gen. 47. and lived in all 133. Exod. 6. who begat Amram who lived ann 137. the father of Moses who was 80. yeare old when Israel came out of Aegypt there are not above 350. yeares from which some must bee detracted wherein the fathers and their children lived together 2. Neither did they dwell in Aegypt lesse than 200. as Chrysostome or 210. as Lyranâ—â— but 215. yeares as it may be thus gathered S. Paul from the promise first made to Abraham to the giving of the law in the first yeare of the going forth of Israel out of Aegypt reckoneth 430. yeares Galat. 3.17 of this summe 215. yeares were run when Iacob went downe into Aegypt from the time of the promise in the 75. yeare of Abrahams age till Isaaks birth in the 100. yeare Gen. 22.22.5 are 25. yeares from Isaaks birth to Iacobs are
deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed laughed
patterne of these worthy examples we doubt not but that our Christian Soveraigne is resolved to take away all mixture of religion not to admit any toleration of contrary worship but with Iosias to expell all Idolatrous Chemarims and Masse-Priests with Asa to put all such from places of government and with Zerubbabel to reject their service and imployment either in Church or common wealth And we assuredly trust that the presence of Gods Arke among us shall cause that Dagon of Rome to lose both his hands and head for ever in this our famous and thrice renowned Countrey of Britaine CHAP. XVIII 1. The Method THis Chapter hath two parts 〈◊〉 The entertainment of the Angells in Abrahams tent and such things as there were done to vers 17. ◠The purpose of God concerning the destruction of Sodome with Abrahams deprecation for the same to the end of the Chapter In the first part 1. There is the apparition of the Angels both in what place and at what time vers 1. and in what manner vers 2. 2. Their entertainment offered by Abraham vers 3 4. accepted by the Angels vers 5. performed by Abraham ver 6 7 8. 3. The promise is renewed concerning Abraham and Saraes sonne vers 10. and Sara for her infirmity reproved both for her laughter 12 13 14. and for her deniall vers 15. In the second part 1. The Lord sheweth a reason why he will impart his counsell to Abraham concerning the overthrow of Sodome vers 18 19. 2. The Lord propoundeth his resolution with the cause thereof vers 20 21. 3. Abraham intreateth where first is set downe the ground of his prayers the justice of God 23 25. then his particular request six times repeated from fifty persons to bee found in Sodome to ten The divers readings v. 1. At the Oake of Mamre S. Plaine or valley of Mamre caet colon signifieth both a Plaine and an Oake it is most like it was a Plaine set with Oakes v. 2. He worshipped in or upon the ground S.C.H. bowed himselfe toward the ground T.P.B.G. shachah to bow so is it taken Isa. 15.23 bow downe that we may goe over v. 4. Let your feet be washed H. let them wash your feet S. wash your feet caet sic etiam hebr v. 5. You shall cat S. comfort or strengthen your heart caet v. 8. He ministred unto them C. stood by them caet v. 10. I will come to thee according to this time at the very houre S. in this time vita comite life being present H. or wherein ye shall be alive C. according to the time of life B.G.P. heb when this time shall flourish or revive againe T. v. 12. It was not so with me till now S. shall I have youth C. shall I have lust caet heb gnadan to take pleasure v. 15. Sarah deniall caet she lying denied T. cacash signifieth both v. 21. I will appeare and judge C. I will goe downe and see I will make an end of them if they repent not if they repent I will not revenge them Ch. the others have not these words v. 22. Abraham stood in prayer before God Ch. stood yet before God caet v. 28. Wilt thou destroy for forty five the whole City S. caet for five The Explanation of doubts QVEST. I. Of the vision and apparition made to Abraham in Mamre Vers. 1. AGaine the Lord appeared c. 1. This was the sixth apparition of God to Abraham taking those two in the fifteenth Chapter for one which herein is preferred before the rest because this apparition is made in an humane shape which is not expressed in the rest and this is the third vision of this kinde as Cajetane noteth when the Lord shewed himselfe in some visible forme 1. to Adam in Paradise 2. to Agar in the wildernesse Gen. 16.13 3. to Abraham in this place 2. This apparition was not long after the other in the former Chapter for in both after a yeare a sonne is promised to Abraham Rupertus and the promise is renewed for Sarahs cause Calvin 3. It was now in the heat of the day that is noone-tide Septuag the usuall time of rest and repast Iun. when Abraham sate at his doore to take shade and to espie what travellers passed by to give them entertainment Muscul. QVEST. II. Who the three Angels were that appeared to Abraham Vers. 2. THree men stood by him 1. They were not three men but so appeared Iun. They stood not hard by him for he needed not then have gone to meet them but they stood before him or over against him for so the word gnal signifieth Muscul. 2. Abraham at the first did not know them to be Angels for he received them unawares Heb. 13.1 yet there appeared some extraordinary excellencie in them in that Abraham useth them so reverently for otherwise to every common passenger hee would not have given such reverence Calvin 3. Neither can it bee certainly affirmed that these three men were the three Angels Michael Gabriel Raphael as some of the Hebrewes the first the messenger to Abraham the other appointed for the destruction of Sodome and Raphael for Lots deliverance for both the Angels that went toward Sodome were in equall commission to destroy the City chap. 19.13 The Lord hath sent us to destroy it and to deliver Lot vers 16. they caught Lot and his wife by the hand c. Abraham doth reverence to one above the rest calling him Lord v. 3. who also is called Jehovah v. 17. their opinion may safely bee received that thinke this eminent person with whom Abraham talked to be Christ. But it is a collection without ground by the apparition of these three Angels to conclude the Trinitie as Pererius seemeth to insinuate Calvin QVEST. 3. Why Abraham speaketh to one of the 3. Angels in chiefe Vers. 3. LOrd if I have found favour c. Abraham seeth three men but speaketh as to one 1. whereby neither a three fold knowledge of God is shadowed forth of his nature by his benefits by his judgements as Philo 2. nor yet hereby is signified the mysterie of the Trinitie that one God in three persons is to be worshipped as Rupertus 3. Neither did Abraham speake unto every one of them particularly as Ramban 4. But Abraham saluteth the third person as more excellent either for the dignity of his person or for some respect which the other two had unto him Chrysost. but for such services as equally belonged to them all hee speaketh to them all in generall as the washing of their feet 5. as they were three persons so he offreth unto them three services to wash their feet to rest them under the tree to comfort their hearts with bread Perer. QVEST. IV. Of the Hebrew measure called a Seime Vers. 6. THree measures of fine meale c. The word is Seime which is the same in English a seime 1. which neither containeth so much as Epiphanius
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
shabangh signifieth both seven and with some little alteration of the points to sweare but here Moses deriveth the word from the oath which was taken betweene them although not without relation to the seven lambes given in exchange Vatab. 2. Moses called the place Beersheba that is the well of the oath before v. 14. but that is by anticipation 3. Of this well the City next adioyning was so called Beersheba which was the utmost bound of the land of promise toward the South as Dan was on the north side 4. This Beersheba was one of those Cities that belonged to Simeons lot Iosua 19.2 but because Simeon had their inheritance in the middest of the inheritance of Iudah Iosu. 19.1 Beersheba also is numbred among the Cities of Iudah Iosu. 15.28 QVEST. XIII Why Abraham made a groave Vers. 33. ANd Abraham planted a groave c. 1. To let passe Rupertus allegory who by this groave planted by Abraham in a strange countrey understandeth the Church planted among the Gentiles professing Abrahams faith 2. Abraham planted this groave that it might bee a quiet and solitary place to the which he might betake himselfe for prayer and contemplation Cajetan 3. Some think that this groave was set with all manner of fruitfull trees whither Abraham did use to carry his guests and by the sight thereof to stirre them up to praise God the giver of all good things Tostat. ex Targ. Hierosol 4. It should seeme that the heathen from this godly use of Abraham derived by a corrupt imitation their consecrating of woods and groaves to their Idols and therefore the Israelites were forbidden afterward to doe the like and that this was the fashion of the heathen Pliny testifieth how that severall trees were proper to severall Idols the escule or oake tree to Iupiter the lawrel to Apollo olive to Minerva myrtle tree to Venus poplar to Hercules which abuse was taken up by the idolatrous Israelites they offered incense under the oakes the poplar trees the olive Hosh. 4.13 5. This superstitious use was afterward forbidden the Israelites not for those reasons alleaged by Philo 1. because the temple of God amoenitates non postulat must not be a place of pleasure 2. or because dung and other filth is applyed to the trees to make them grow 3. God will be worshipped in pateâ—â— and open places not in secret and obscure corners For then Abraham would not have worshipped God in a groave if upon these grounds it were unlawfull 4. But the cause of the prohibition was the superstitious practice of the heathen that had abused these things to Idolatry to whom the Lord would not have his people conforme themselves Deut. 12.3 You shall breake downe their pillars and burne downe their groaves with fire c. you shall not so doe unto the Lord your God QVEST. XIV How long Abraham sojourned in the land of the Philistims Vers. 34. ABraham was a stranger in the Philistims land a long season c. 1. Lyranus thinketh with other Hebrewes that Abraham sojourned in this countrey 25. yeares for so old Isaack is supposed to be when Abraham was bid to offer him up in sacrifice for then Abraham dwelt still in Beersheba and somewhat after 2. It is also not unlike that Abrahams time of abode was longer in Beersheba than it was in Hebron in the plaine of Mamre for it was but 25. yeares from Abrahams first comming into Canaan in the 75. yeare of his age to the birth of Isaack in his 100. yeare Lyran. 3. From this time of Isaacks birth beginneth the account of the 400. yeares mentioned Gen. 15.13 Calvin Now whereas S. Paul doth draw this history of Sarah and Hagar Isaack and Ismael to an allegory this place giveth occasion to intreat of and handle the Apostles words and to gather the summe of Pererius and others commentaries upon that Scripture as it is set forth Galat. 4. v. 21. to v. 27. QVEST. XV. How diversly the word Law is taken in the Scripture Vers. 21. TEll me c. doe ye not heare the Law c. 1. Sometime the law is taken for the Scriptures of the old Testament as Ioh. 15.25 a testimony alleaged out of the Psalmes is said to be written in their law 2. Sometime the old Testament is divided into the law and the Prophets Matth. 7.12 3. Sometime the law is taken for all the bookes beside the Prophets and the Psalmes Luk. 24.44 4. The law is taken for the five bookes of Moses as here for Genesis the first booke Perer. QVEST. XVI What it is to be borne after the flesh Vers. 23. HE which was of the servant was borne after the flesh 1. Sometime flesh is taken for the corruptible and mortall state of man in this life so the Apostle saith flesh and bloud cannot inherit the kingdome of God and expounding himselfe hee addeth neither doth corruption inherit incorruption 1 Cor. 15.50 2. It is taken for the sinfull state and condition of the flesh as Rom. 8.8 They that are in the flesh cannot please God 3. It signifieth the nature and state of the flesh Matth 16.17 Flesh and bloud hath not revealed this unto thee that is nothing in the nature of man so in this place Ismael is said to be borne after the flesh that is after the common order and course of humane birth Isaack also was borne by promise that is beside the usuall strength and course of nature he was borne by the power of Gods word and promise of one whose wombe was in a manner dead in respect of her yeares Beza QVEST. XVII Of divers kinds of allegories Vers. 24. WHich things are spokeÌ„ by way of allegory There are three sorts of allegories parables some are altogether feined applied to the matter in hand such are those parables in the Gospel as Luk 10. of the wise steward Matth. 25. of the ten Virgins some allegories consist altogether in borrowed phrases and metaphoricall speeches such as often doe occurre in the reading of the Prophets A third sort there is which are not in words but in the things as the serpent in the wildernesse set up signified Christ Ioh. 3.14 and here Abrahams family is a figure of the Church QVEST. XVIII How the testaments are said to be two THese are the two Testaments c. 1. That is Sarai and Hagar signifie two Testaments as the rocke is said to be Christ 1 Cor. 10.4 2. They are called two Testaments in respect of the divers times and the divers dispensation which in effect and substance were not two for the law was a schoolemaster to bring unto Christ saving that the false teachers that did strive for the ceremonies of the law against the liberty of the Gospell did make them not only divers but contrary Beza 3. A Testament is properly taken for the will of the dead but here in a more generall sense it signifieth a covenant and so is the Greeke word 〈◊〉
gave him a name Edom Calvin this action was governed by Gods providence and the prophecie began now to take place the elder shall serve the younger QUEST XL. Whether Iacob offended in causing Esau to sell his birthright Vers. 31. SEll me now thy birthright 1. Iacob may be thought to have dealt cruelly with Esau and uncharitably that would give him no releefe being ready to die but upon such hard conditions but the answer is that Esau coveted Iacobs pottage not of necessity for there was other meat in the house whereby he might have satisfied his hunger but of an unsatiable greedinesse 2. But Iacob was too covetous to cause Esau to sell for so small a trifle so rich a thing as his birthright which included many priviledges as the priority and government of his brethren a double portion to the rest the priesthood and right to sacrifice Exod. 19.22 and 24.5 and beside was a type and figure of everlasting life Vatabl. here the answer is not as the Hebrewes thinke that Iacob gave a greater summe and this to be onely as an earnest for no such thing appeareth in the Scripture but the true answer is this that Iacob knew by the instruction of his mother that the birthright by Gods appointment belonged unto him and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it 3. But seeing this birthright was a sacred thing for otherwise Esau should not be counted a profane person for selling it how could Iacob buy it without sinne Answer Iacob intelligitur suam vexationem redemisse Iacob did but redeeme his owne vexation he buyeth not a thing which was not belonging to him but onely recovereth that which was his owne and this is not simoniacal in sacred things for a man to redeeme his quietnesse and peaceable possession 4. But seeing Esau sinned in selling his birthright how could Iacob be without sinne yes Iacob offended not being hereunto no doubt stirred and incited by the spirit of God and sparing from his owne belly to obtaine such a blessing preferring things spirituall before temporall but Esau sinned in setting so light by the blessing of God as shall appeare in the next question Mer. yet this extraordinary fact of Iacob is not to be drawne into imitation QUEST XLI Whether before the law the first borne did alwaies exercise priesthood BUt whether the priesthood did goe with the birthright and that the first borne did execute the priests office it is questioned among the learned for the solution whereof 1. I neither thinke with the Hebrewes that the first borne of the family alwayes had the preheminence of the priesthood for Abel the younger brother offered sacrifice as well as Cain 2. Neither with Oleaster that this was never practised whose opinion is that the priesthood was not due to the first borne before the law of Moses in hunc loc for the contrary is evident Exod. 24.5 3. Neither do I wholly assent to Hierome who thinketh that omnes primogeniti ex stirpe Noe that all the first borne of Noahs stocke were priests epist. 126. ad Evag. for then Iapheth rather then Sem should have had that prerogative for hee was elder than Sem being borne in the 500. yeare of Noahs age Gen. 5.32 Sem two yeare after Gen. 11.10 yet Sem was the Priest of the most high God supposed to be Melchisedeck and Noah saith Blessed be the Lord God of Sem Gen. 9.26 4. Neither doth the Apostle call Esau prophane only as Pererius thinketh because he sold the Priesthood annexed to the birth-right for it was a holy thing in respect of the spirituall blessing annexed unto it In thy seed shall all the nations of the earth be blessed Gen. 22.18 5. This then is our opinion rather that before Moses the father of the house was the Priest for the family as wee read that Iob every day offered sacrifice for his sonnes but after the father was deceased then the first borne succeeded both in the inheritance and priesthood and so after Isaacks decease the birth-right should also have conveyed with it the Priesthood Mercer But that ordinance that the first borne should exercise the Priesthood and offer sacrifice though he were not the father of the family is no older than Moses Exod. 19.22.24.5 Who then were sanctified and set apart unto God Exod. 13.2 QUEST XXXVII How many wayes Esau offended in selling his birth-right Vers. 32. LOe I am almost dead c. Esau diversly offended in selling his birth-right 1. Because he esteemeth his birth-right only by the present commodity and pleasure of this life for whether he meane in respect of his daily danger in hunting he was subject to death as Iun. Or generally speake of his mortality as Mercer Or which is most like of his present faintnesse Calvin Hee onely limiteth his birth-right to this life as though it could not profit him afterward whereupon the Hebrewes gather that hee denied the resurrection 2. Esau offended in his intemperancy and ravenous desire that preferred his belly before so great and rich a birth-right 3. In that for so meane a value hee would forgoe such an inheritance for whereas Aben Ezra would excuse the matter because Isaack was now become very poore and therefore Esau set the lesse by his patrimony it hath no ground at all for whereas Abraham was very rich and left all to Isaack and God blessed Isaack beside how is it like that Isaack in so short a time could bee wasted 4. Another sinne was Esau his profanenesse noted by the Apostle Heb. 12.16 that parted with a spiritual blessing for a temporal and momentany pleasure 5. His unthankfulnesse to God appeareth in that he no more regarded the dignity of the first borne given unto him 6. His obstinacy in that he repented not his folly but after he had done went away carelesse and therefore it is said Esau contemned his birth-right vers 34. 7. His falshood and persidious nature appeareth who though hee had passed over his birth-right to Iacob with an oath yet seemed to make but a scoffe of it and purposed not in his heart to performe it Perer. 4. Places of Doctrine 1. Doct. Of the immortality of the soule Vers. 8. WAs gathered to his people Theodoret from hence well concludeth the immortality of the soule and the hope of the resurrection for if men wholly perish and did not passe to another life Moses would not have said He was gathered to his people qu. 109. in Genes our Saviour also useth the like argument to prove that Abraham was alive to God because the Lord calleth himselfe the God of Isaack Abraham and Iacob God is not the God of the dead but the living Matth. 22.23 2 Doct. Order of time not alwayes observed in the sacred histories Vers. 20. ISaack was 40. yeare old c. Whereas Moses setteth downe the death of Abraham and of Ismael before he describeth the
Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau 2. That is the proper sense of the place from the which an argument is framed and a conclusion inferred but out of this spirituall sense concerning everlasting election the Apostle reasoneth and concludeth election to be only of grace not by workes Ergo it is the proper sense 6. Places of Morall observation 1. Observ. The reconciliation of brethren Vers. 9. HIs sonne Isaack and Ismael buried him They which were separated during their fathers life are now united and reconciled in his death which teacheth us that brethren which have beene long at variance should yet when the time of mourning for their father commeth returne in affection Muscul. Not as Esau that intended when his father was dead to execute his malice toward his brother Gen. 27.41 2. Observ. To continue and persevere in prayer Vers. 21. ISaack prayed to the Lord for his wife It seemeth seeing Rebeccah continued barren twenty yeares for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne that Isaack continued many yeares in prayer and waited from moneth to moneth from yeare to yeare till the Lord had condescended to his prayer whereby wee are taught that wee should not give over in our prayers neither limit God to heare us within a time but still patiently expect his gracious pleasure as the Apostle exhorteth that wee should pray continually 1 Thes. 5.17 Mercer 3. Observ. Gods will many times revealed to the weaker sort Vers. 28. ISaack loved Esau c. Rebeccah was better affected toward the chosen seed than Isaack waâ—â— so was Sarahs heart toward Isaack but Abraham loved Ismael whereby wee see that manâ— times God revealeth his will to the more infirme sex and as S. Paul saith chuseth the weake things of 〈◊〉 world to confound the strong 1 Cor. 1.17 Muscul. 4. Observ. Of frugality in meats and drinkes Vers. 29. NOw Iacob sod pottage c. By this we may see how frugall and sparing the diet of those godly Patriarkes was Iacob here contented himselfe with lentill pottage These lentils came from Egypt and was the usuall food in Alexandria for young and old which was commonly vendible in their Tabernes Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries the Philosopher Taurus used to sup with them and Zeno the Stoike prescribed to his schollers how they should seeth and dresse their lentils with the twelfth part of Coriander seed Athen. lib. 4. The like frugality and parsimony was used in famous countries among the Gentiles The Arcadians lived of akornes the Argives of apples the Athenians of figs the Tyrinthians of peares the Indians of canes the Carmanes of palmes the Sauromatians of millet the Persians nasturtio of cresses These examples ought to make Christians ashamed who use to pamper their bellies and feed their fansies with curious delights and exquisite dainties Perer. S. Paul giveth a rule for this meats for the belly the belly for meats God shall destroy both it and them 1 Cor. 6.13 that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats seeing they both must fall to corruption 5. Observ. Against prophane persons that sell heaven for earthly pleasures Vers. 33. HE sold his birth-right Esau that for a messe of red pottage did part with his birth-right is a president and patterne of all those which for the momentany pleasures and profit of this life doe sell and lose their hope of eternall life Mercer As that rich glutton Luke 16. which purchased his ease and pleasure in this life with the everlasting paine and torment of his soule afterward for this cause is Esau called a prophane person Heb. 12.16 which for one portion of meat sold his birth-right CHAP. XXVI 1. The Argument or Contents FIrst in this Chapter is shewed the occasion of Isaacks going to Gerar which was by reason of the famine vers 1. And Gods Commandement vers 2 3. with the renewing of the promise made to Abraham 4 5. Secondly this Chapter treateth of Isaacks abode and dwelling in Gerar with such things as there happened 1. The question that arose about his wife vers 7â— to 12. 2. The envy of the Philistims against Isaack because hee prospered and waxed rich vers 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines vers 18. to vers 23. Thirdly there is declared the departure of Isaack from Gerar to dwell in Beersheba and the covenant there made betweene him and Abimelech vers 23. to the end 2. The divers readings v. 3. 18. my word shall be an helpe unto thee C. I will be with thee and blesse thee caeter v. 10. one of my stocke might have slept S. C. one of my people might have lion caet heb shacabh thou mightst have brought upon us ignorance S. this sinne caet v. 11. he that toucheth this mans wife H. this man or his wife caet v. 12. he found barly increased an hundred fold S. he found an hundreth fold caet v. 14. much tillage georgia S. a great family or houshold caet guabudah signifieth both v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet nachal signifieth both a valley is more proper because they digged there v. 20 21 22. Heseck Sitâ—ah Rehoboth G.T.P. contention enmity roomth H.S.C.B. v. 25. there Isaacks servants digged a well in the valley of Gerar. S. v. 26. accompanied with his friend C. with Ahuzzah his friend caet v. 28. let the oath be confirmed that was betweene our fathers C. let there be now an oath betweene us caeter v. 33. he called it abundance H. an oath S. he called Shibah caet v. 35. they were rebellious against Isaack and Rebeckah C.B. they offended or were a griefe of minde caet heb bitternesse of Spirit 3. The Explanation of doubtfull questions QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale Vers. 1. ANd there was a famine in the land c. 1. This other famine in Abrahams time was that famine mentioned chap. 12. where Abraham went downe into Aegypt Mercer for chap. 20. when Abraham sojourned in Gerar there is no famine spoken of which Pererius supposeth to have beene the cause of Abrahams going thither 2. This Abimelech might be either the same with whom Abraham had to deale who might bee now not above an hundred yeare old or another King of that name for the Kings of Gerar were called by the name of Abimelech as the Kings of Aegypt Pharaohs Phicol also might be the name of office or the same man might serve the father and sonne Mercer 3. Therefore we need not with Augustine quaest 75. in Genes to thinke this story to have beene done long before and to be set downe by way of recapitulation for it seemeth that Abraham was now
Iacob who himselfe thanketh God that whereas he went but with his staffe he returned with bands Gen. 32.10 2. Another reason is this Iacob went secretly and not accompanied Vt melius frâ—tris conatus declinaret that he might the better avoid the practices of his brother Thom. Anglic. 3. Beside it may be an example of labour patience and frugality to the servants of God ex Perer. QUEST VIII The divers expositions of Iacobs ladder Ver. 12. THen he dreamed and behold there stood a ladder upon the earth c. 1. Some by this ladder understand the genealogie of Christ Saint Luke setting forth the same by descending from Adam downward Saint Matthew by ascending from Ioseph upward 2. Augustine by God standing upon the ladder understandeth Christ hanging upon the Crosse by the Angels ascending the Preachers handling mysticall doctrines by the Angels descending Preachers applying themselves to morall doctrine Serm. 79. de tempore 3. Some by this ladder interpret the Church which is the gate of heaven without the which there is no salvation 4. Some by this ladder insinuate a Christian profession in the which are divers degrees and vertues to rise by by the Angels ascending such are understood as are given to contemplation by the Angels descending such as follow an active and practicall life 5. Philo sometime by this ladder describeth the soule of man the head he maketh the understanding the feet the affections the ascending descending is the discourse of the reason sometime he expoundeth it to be the uncertaine state of the world wherein as in a ladder some ascend and are advanced some descend and are dishonoured ex Perer. 6. But the proper and literall meaning of the ladder is to set forth Gods providence both in generall whereby he governeth all things in heaven and in earth Psal. 113.6 The degrees of the ladder are the divers meanes which God useth the Angels ascending and descending are the ministring spirits which God sendeth forth for the execution of his will even the Heathen Poet Homer by the like similitude of a golden chaine which Iupiter sent downe from heaven to earth describeth the divine providence And in particular the speciall care which the Lord had of Iacob to protect him in his journey is by this ladder exemplified The ladder is the way that Iacob was to goe the Angels ascending and descending doe conduct him backward and forward God standeth upon the top of the ladder ruling all by his providence Iun. For whereas foure things troubled Iacob his departure from his parents his leaving of his Countrey his solitary journey his poverty the Lord doth give him spirituall comforts against them all I will be thy keeper I will give thee this land he saw Angels ascending and descending to be his companions and thou shalt spread abroad to the East and West c. Perer. 7. This ladder also in a mysticall signification betokeneth Christ as he himselfe expoundeth Ioh. 1.51 and specially in these points 1. The two natures of Christ are expressed who above is God of his father beneath is man out of Iacobs loynes 2. Christs office is described who is the onely way and the ladder whereby wee ascend to heaven Calvin 3. The Angels ascending and descending are the blessed spirits which first ministred to the person of Christ Ioh. 1.51 And secondly doe minister for the good of his body namely the elect Heb. 1.14 QUEST IX How in Iacob all the world should be blessed Vers. 14. THou shalt spread abroad to the West to the East 1. This is first understood of the possession of the large Countrey of Canaan which was extended toward the foure parts of heaven and secondarily it is referred to the spirituall posterity of Iacob that should bee dispersed thorowout the world Mercer 2. Whereas it is said In thee and in thy seed he sheweth how in Iacob all Nations should be blessed because of him should come the promised seed Calvin QUEST X. What things were promised to Iacob Vers. 15. I Will never forsake thee c. 1. Because these promises made to Iacob in Christ were not onely temporall but spirituall not onely concerning this life but the next 1 Tim. 4.8 Iun. 2. Wheresoever thou goest which is not to bee taken largely but with this restraint so long as hee walked in the wayes of God the Lord promiseth to be his guide Muscul. 3. Till I have fulfilled all I have promised thee not onely these things which the Lord now spake as Mercer but which Isaack promised and pronounced unto Iacob vers 3 4. Iun. yea and all those promises made to Abraham and his seed were made likewise to Iacob Rasi QUEST XI How the Lord is said to be in one place more than another Vers. 16. THe Lord is in this place and I was not aware c. 1. God in respect of his power and locall presence is every where alike but in respect of some speciall declaration of his presence he is more in one place than another as in some apparition and vision as the Lord bid Moses put off his shooes because the ground was holy where the Lord then appeared Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda where the Angell stirred the waters the Lord was present after a speciall manner as he is also in the assemblies and congregations of his servants and as here in this heavenly apparition to Iacob Perer. 2. The Hebrewes imagine that Iacob for the space of foureteene yeares while he was in Ebers house never almost lay downe but watched giving himselfe to meditation and therefore reproveth himselfe now for sleeping but that this is a fable I have shewed before in Gen. 25. quest 20. 3. And I was not aware So the Lord to the faithfull performeth more than they could conceive and expect Calv. And the servants of God perceive not at the first that which in processe of time is revealed unto them as it is said of Samuel that at the first he knew not the Lord neither was the word of God revealed to him 1 Sam. 3.4 that is in such familiar manner as afterward the Lord shewed himselfe in Gregor lib. 2 in 1 Sam. 4. Bernard excellently sheweth the difference of Gods presence Est in omni loco c. sed aliter atque aliter apud homines males est puniens dissimulans apud electos operans servans apud superos pascens cubans apud inferos damnans arguens c. God is every where but after a divers manner he is among the wicked punishing yet forbearing among the elect working and saving in heaven refreshing and dwelling in hell condemning and reproving Serm. 6. de Dedication Eccles. c. QUEST XIII Why Iacob called the place fearefull Vers. 17. HOw fearefull is this place 1. Three things were here wrought upon Iacob while he slept he had a vision when he awaked he had the revelation and understanding
father together Gen. 35.29 3. But whereas some inferre hereupon that Esau being thus ready to be reconciled to Iacob did follow his fathers precepts and doctrine and therefore doubt not but that he was saved it cannot be hence concluded certaine it is that Esau posterity did wholly fall away from the worship of God Mercer QUEST IV. Why Ioseph is named before Rachel Vers. 7. AFter Ioseph and Rachel drew neare c. 1. Ioseph is not put before Rachel that he might keepe her from Esau his rage and violence left hee might desire her being a beautifull woman as R. Salomon for Ioseph was but six yeare old and therefore not able to preserve his mother from any such attempts 2. Some thinke because Ioseph was Rachels onely sonne and dearely beloved of her he is named first Mercer 13. But it is more like that Ioseph being the youngest of all the rest went before his mother as mothers use to put their little ones first and so he is named according to his place Iun. QUEST V. Why Esau refused Iacobs present Vers. 8. WHat meanest thou by all this drove c. 1. The Hebrewes note that Esau his questions are short Iacobs answers large because it is the manner of proud stately men to speake briefly and hardly to bring forth halfe their words and beside Iacob often in his speech maketh mention of God so doth not Esau. 2. Esau asketh not whose droves these were as ignorant thereof but because he would in Iacobs presence take occasion to refuse the present 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before noâ— as Ramban thinketh as though the messengers were afraid of Esaus company and so fled away neither did Esau refuse it of hatred to his brother for Iacobs prayer was heard and it began presently to take effect neither yet doth Esau in refusing the present yeeld therein the birth-right to Iacob but he deserteth the receit thereof till he came to Iacob that he might shew his brotherly affection frankly and freely not purchased before or procured by any gift or present Iun. QUEST VI. How Iacob saith he had seene the face of Esau at the face of God Vers. 10. I Have seene thy face as if I had seene the face of God 1. Iacob flattereth not as some thinke to insinuate himselfe to his brother sic Tostat. but he speaketh from his heart 2. Neither as the Hebrewes doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face 3. Not yet doth he meane as the Chalde readeth that he had seene the face as of some great or excellent man 4. Not as Augustine conjâ—ctureth by the name of God here doth hee understand such as the gods of the Gentiles were Sic non prajudicatur honori Dei And so these words doe not prejudice the honour of the true God in that he resembleth Esaus face to the face of God quaest 105. in Genes for Iacob was farre off from assuming into his mouth the name of the heathen gods 5. But in the effect Iacob saith thus much that he acknowledged this to be Gods worke that Esau was thus reconciled toward him and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him Mercer Calvin Iun. QUEST VII By what reason Iacob perswaded Esau to accept of his present Vers. 11. TAke my blessing Iacob useth divers reasons to perswade Esau to take his present 1. Take it of my hand that is who am thy brother Marlor 2. He calleth it a blessing not in the passive sense as where with God had blessed him but in the active they used to blesse in the offering of their gifts this therefore should be a signe of perfect reconciliation that thereby they should take occasion one to blesse another Mercer 3. It is brought theâ— that is I have sorted it out and appointed it for thee let me not lose my labour 4. I have enough God hath blessed me it shall be no hinderance unto mee if thou accept of my present Vatab. QUEST VIII Whether Iacob lied in saying he would goe to mount Seir to his brother Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother though it be not mentioned in the story but it appeareth by Iacobs excuse that if he feared to accompany his brother in the way he had greater cause to feare his brother at home in his owne Countrey 2. Some thinke that this was officio sâ—m mendacium an officious lie Tostat. and that Iacob promised one thing and purposed another Calvin But where the Patriarks acts may otherwise be defended we should not easily yeeld them to be infirmities 3. The Hebrewes make a mystery here as where Iacob saith Let my Lord goe before and I will follow they apply it to Esaus posterity who had the government of Kings 600. yeares before Israel had any King and in that Iacob promiseth to goe up to Seir they referre the accomplishment thereof till the comming of Messiah according to the prophesie of Obadiah vers 21. The Saviours shall come vp to mount Sion to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning speaking of his owne comming in his owne person 4. Wherefore it is rather like that Iacob did thinke to goe to Seir and so purposed but yet conditionally if God would or if he should see nothing to the contrary Iun. As all such promises are hypotheticall and conditionall and that upon better reasons he afterward changed his minde or was otherwise directed by the Lord Lyranus As Saint Paul purposed to goe into Spaine but it is like that he was otherwise letted and came not thithither QUEST IX Whether Saint Paul according to his purpose were ever in Spaine ANd here by the way though it be the opinion of divers ancient writers as of Cyrillus Athanasius Chrysostome Hierome to whom subscribe Tostatus Pererius that Saint Paul according to his determination was in Spaine yet it is more probable that being otherwise hindered hee arrived not there at all 1. Because he purposed to passe by Rome into Spaine Rom. 15.28 and to be brought on his way thitherward by the disciples of Rome vers 24. But when Saint Paul came to Rome he remained as a prisoner in his house having a souldier appointed to keepe him and so continued two yeares Act. 28.16 30. therefore it is not like that he was at liberty then to hold his purpose 2. Saint Paul being at Rome if he were thence delivered which is uncertaine did visit the East Churches presently Heb. 13.19 that I may be restored to you more quickly and purposed to continue and remaine with them Philip. 1.25 This I am sure that I shall abide and with you all continue If he quickly and speedily returned to the East Churches and continued
disparagement to him All precedent slips and errours in them were cleansed and purified in his holy and unspotted conception 13. This narration of Iudahs incest doth serve to abate the pride and insolencie of the Jewes who boast so much of their petigree and they are not ashamed to tell our Saviour to his face that they were not borne of fornication Ioh. 8.41 Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter though the event is not like for here Thamar soliciteth Iudah there Potiphars wife Ioseph but Iudah sheweth his incontinencie Ioseph his chastity Mercer QUEST II. At what time these things were done here reported of Iudah BUt at what time this historie was done here recorded some question there is 1. Neither is this narration wholly set downe by way of recapitulation as Augustine thinketh quaest 128. in Gen. as though it went before Iosephs selling into Egypt for Iudah was not above foure or five yeares elder than Ioseph for Iudah was the fourth sonne of Leah and hee and Ioseph were borne within the compasse of seven yeares Gen. 31.31 Now Ioseph being seventeene yeare old when he was sold into Egypt Iudah then not exceeding 22. yeares could not have sonnes marriageable as Er and Onan were 2. Neither is Pererius opinion to be received that all this fell out after Ioseph was sold for from that time till Iacobs going downe to Egypt when Ioseph was 39. yeare old are but 22. yeares in which time Iudah could not bee a grand-father as he was for his sonne Phares had two sonnes Ezron and Hamul that went downe with Iacob into Egypt And to say that either of these two sonnes were borne in Egypt is to contradict the Scripture that saith they went downe into Egypt with Iacob Gen. 46.26 or to say that Iacobs going downe must be taken for all the time of his life and abode in Egypt which was seventeene yeares is to speake improperly and to pervert the course of the story 3. Wherefore the best solution is that part of this chapter was fulfilled before Iosephs captivity part followed after and Iudah must be supposed to have taken a wife at twelve or thirteene Mercer Iunius thinketh at seventeene yeares I would rather take fourteene or fifteene yeares betweene both and Er must be about ten yeares of age when Ioseph was sold Iun. who also tooke a wife at the like age of twelve or thirteene yeares Mercer which will fall out about the twenty five or twenty six yeare of Iudahs age then Er and Onan might die in one yeare Selah might be expected some three yeares Perer. then the yeare following might Thamar have her two twins about the thirty yeare of Iudah Pharez keeping the same time of marriage might have his two sonnes but very young when Iacob went downe to Egypt in the 44. yeare or thereabout of Iudahs age Iunius thinketh that Iudah begat Pharez at the age of thirty foure and was fifty yeares old when he went downe into Egypt but that cannot be for Iudah was not above five years elder than Ioseph who was then but 39. yeares old for Iudah was Leahs fourth son who together with Ioseph were borne in the second seven yeare of Iacobs service with Laban 4. And lest it might seeme strange that Iudah and his sonnes were married and had children so young this is not affirmed without the like president in Scripture for wee finde that Ahaz father to Hezekiah was but eleven yeares old when hee was borne for Ahaz was but thirty six yeares old when hee died 2 King 16.2 and Hezekiah immediately succeeding in the kingdome was 25. yeare old 2 King 18.2 It cannot be said that there was an interrognum betweene them that the kingdome lay void a certaine space for in the twelfth yeare of Ahaz over Judah began Hoshea to reigne in Samaria nine years 2 King 17.1 and Ahaz reigned sixteene years 2 King 16.2 Now in the third yeare of Hoshea began Hezekiah to reigne 2 King 18.1 If then in those dayes when mans age was much shortned his nature decayed and strength abated they had issue so soone it is not improbable but that such untimely mariages might be in use in Iudahs time when their life was longer and their strength greater 5. But where it is said About that time Iudah went downe it must not be referred exactly to that particular season which went immediately before but indefinitely understood of the whole course of that history of Iacobs children after their returne out of Mesopotamia while Iacob dwelt in Sechem where he remained eight yeares which I rather thinke with Mercer than that this was done after Iacob was come to Isaack Aben Ezra sheweth the like Deut. 10.7 where it is said that at the same time when the children of Israel departed from Gudgodah The Lord separated the tribe of Levi whereas Levi was separated the second yeare after they came out of Egypt but they departed from Gudgodah in the 40. yeare wherefore these words the same time must be referred to the whole time of their peâ—egrination in the wildernesse not to that particular time of departing from Gudgodah And so likewise in this place ex Mercer Or further these words about that time may be understood by a synecdoche the part being taken for the whole because some of these things here recorded though not all might fall out in that instant or not long after as the strange death of Er and Onan and the incest of Iudah which might happen about the 24. yeare of Ioseph ex Mercer QUEST III. Why Iudah went downe and whither Vers. 1. IVdah went downe c. 1. That is he descended into some lower Countrey it may bee out of Sechem not as some Hebrewes that he was fallen from his greatnesse because he gave counsell to have Ioseph sold and was the cause of his fathers long griefe Mercer 2. What was the cause of his going from his brethren is not expressed whether for detestation of the horrible murther committed by Simeon and Levi upon the Sichemites or for the abundance of cattell which he had But it is like that he often came and went to his brethren as appeareth by the story of Iosephs selling into Egypt whereunto Iudah advised he also went downe with his brethren into Egypt for corne 3. This Adullam was a towne in the tribe of Iudah whither afterward David did flie 1 Sam. 22.1 Hierom saith that in his time there was a village of that name some ten miles from Eleutherepolis Muscul. QUEST IV. Of Iudahs oversight in marrying a woman of the Canaanites Vers. 2. IVdah saw the daughter of a man called Suah 1. This was not the name of Iudahs wife as the Septuagint reade vers 12. but of his wives father 2. Neither was this Suah a merchant as the Chalde paraphrast readeth and the Hebrewes follow the same to cover the infirmities of their fathers although the word Covagnan
repeated in Moses blessing Deut. 33. but this is too curious 5. Some would have Ioseph to take of both ends the eldest and the youngest Calvin 6. But the meaning is that Ioseph tooke five indifferently out of the company as the Septuagint reade such as were dearest unto him of which company Benjamin might be one Mercer and the word here used michzah is not compounded of the preposition and the word chetzah as Pagniâ— readeth de extremitate out of the end or extremitie but it is one whole word which signifieth a part or portion as it is used Dan. 1.2 The Lord gave Iehoiakim into his hand with part of the vessels of the house of God so that men is not here a preposition but a part of the word Vatab. QUEST II. The chronologie explaned by the yeares of Iacobs life Vers. 9. THe whole time of my pilgrimage is 130. yeares from this age of Iacob here mentioned divers points concerning the Chronologie may be concluded 1. Iosephs being now 39. yeare old when Iacob was 130. it followeth that Ioseph was borne in the 91. yeare of Iacobs age 2. Then Ioseph being borne 14. yeares after Iacob came into Mesopotamia Iacob must be of the age of seventy seven when he came into Mesopotamia 3. Further Ioseph borne in the fourteene yeare of Iacobs service with Laban was now thirty nine yeare old then Ruben borne 7. yeares before must be forty six yeares old Simeon forty nine Levi forty foure Iudah forty three or there about 4. Hence it may be gathered that from the first promise made to Abraham in the 75. yeare of his age to the comming of Iacob to Egypt are two hundred and fifteene yeares Isaack was borne twenty five yeare after that in the hundred yeare of Abraham who in the sixty yeare had Iacob borne and Iacob was now an hundred and thirty all make two hundred and fifteene 5. Seeing the Apostle maketh account of 430. yeares from the promise made to Abraham to the going out of Israel from Egypt Galath 3. it remaineth that the space of the Israelites dwelling in Egypt was two hundred and fifteene yeares more 6. And seeing Abraham was borne in the 352. yeare after the flood put thereunto an hundred yeare of Abraham and sixty of Isaack and Iacob shall be borne in the 512. yeare after the flood not in the 452. yeare as Pererius collecteth who buildeth upon a false ground making Abrahams birth to fall out in the seventy yeare of Terah whereas it was in the 130. yeare sixty yeares after as hath beene shewed before upon that place QUEST III. Why Iacob counteth himselfe a pilgrim Vers. 9. THe whole time of my pilgrimage 1. Iacob counteth himselfe a pilgrim or stranger in two respects 1. In respect of his dwelling in the world where he had no certaine habitation for he removed from his fathers house to Mesopotamia where he sojourned with Laban twenty yeares then he came to Succoth after that to Sichem Gen. 33. thence to Bethel and so to Ephtatah and then to Hebron where his father dwelt Gen. 35. from whence he went downe to Egypt Perer. 2. Iacob and the rest of the Patriarkes counted themselves pilgrims and strangers in the world in respect of their celestiall inheritance in heaven Heb. 11.13 Calvin QUEST IV. Of the divers troubles which Iacob had endured in his life Vers. 9. FEw and evill c. 1. Iacob though he had not attained to the yeares of his fathers and yet seemed very old and therefore was asked of Pharaoh of his age giveth this as a reason because he had gone through many troubles in respect whereof he calleth his daies evill that is full of misery and sorrow Mercer 2. The Hebrewes reckon seven calamities that befell Pereriusâ—en â—en but they were more 1. His forsaking of his fathers house for feare of Esau. 2. His hard service in Labans house 3. The suborning of Leah for Rachel 4. The feare of Esau after his returne 5. The deflouring of Dinah 6. The death of Rachel 7. The incest of Ruben 8. The fornication of Iuâ—ah with Thamar 9. The slaughter of the Sichemites by Simeon and Levi. 10. The losse of Ioseph 11. The detaining of Simeon in prison in Egypt 12. The taking away of Benjamin 3. Whereas Iacob saith he had not attained to the yeares of his fathers Iacob considering the manifold troubles which he had gone through and feeling his present weaknesse and decay of nature did easily conjecture that he was not like to reach to his father or grandfathers age Mercer Neither indeed did he he living but an hundred forty seven yeares wanted twenty eight of Abrahams age which was an hundred seventy five and 33. yeares of Isaacks age which was 180. QUEST V. Of the land of Rameses what country it was Vers. 11. IN the land of Rameses as Pharaoh had commanded c. 1. This land of Rameses was neither all one with Goshen as Augustine seemeth to thinke quaest 157. Genes 2. Neither was it a divers citie from that which was builded by the Israelites Exod. 1.11 although there be a little difference in the name this is Rameses with schevah under am that Rameses with patach as thinketh Aben Ezra and Iunius who would have this to be Heliopolis the other Pelusum 3. Neither yet is it the same city which afterward the Israelites built and that it is here named by way of anticipation as Tostat. Perer. Genevens 4. But this land of Rameses was a region rather than a citie situate in Goshen the most fruitfull part thereof where the citie Rameses was afterward built bearing the name of the country sic Cajetan Mercer for it is called not the citie but the land of Rameses 5. Some take it to be Arsenois some Heliopolis the Septuagint call it the citie of the Nobles but I take it rather to be the name of the whole territory and country 6. The Israelites dwelt here apart and divided from the rest of Egypt but yet there were some Egytians inhabiting among them of whom they borrowed jewels of gold and silver at their departure from Rameses Exod. 12.35 37. Perer. QUEST VI. How Ioseph gave bread to the mouth of the children Vers. 12. TO the mouth of the little ones 1. Some refer this to the number of the families that Ioseph provided for every one of them from the elder sort to the infants sic Chald. Hierom. B.G. Calvin but that was said before he nourished all his fathers houshold 2. Some understand it of the great plenty that even the children which use to play the wantons and cast away their bread had enough sic quidam Hebraeus 3. Some apply it to the manner that Ioseph did provide for them all as for young children that is without their labour or taking of care which I take to be the right meaning Iun. Mercer QUEST VII When their money began to faile in Egypt and how Vers. 18. THey came unto him the second
him 7. Iosephus is here deceived that Iosephs brethren refused to returne into Egypt with him but that hee gently intreated them for all this was done after that they were returned QUEST XI In what sense Ioseph saith am I God Vers. 19. AM I in Gods stead c. 1. Some doe read Am not I under God and make this sense if God be ready to forgive much more I. 2. Some I doe feare God or I am Gods S.C. therefore I will not seeke to revenge 3. But the best reading is Am I in Gods stead with an interrogation not without as Cajetane readeth I am in Gods stead that is I follow Gods will and sentence I looke not to your evill intent the word thacath signifieth both pro for and sometime it is a note of subjection but here it is taken in the first sense 4. The meaning then of these words Am I God is not 1. either that they should aske God forgivenesse and not him 2. or that he committed his revenge to God for hee thought of no revenge 3. or that he would not have them to worship him as God for he had divers times before received that reverence at their hands 4. neither doth he by this meanes excuse their fault because he referreth all to Gods will 5. But the meaning is that seeing God had turned their evill counsell against him to his good and theirs and of many beside he would not for his part be the man that should turne it to revenge Calvin Mercer and so the Latine Interpreter doth hit the sense though not the words can I resist Gods will Iacob after the same manner said to Rachel that said give me children am I God Gen. 30.2 that is it is not in my power to give thee children so here Ioseph saith am I God it is not in my power to hurt you whom the Lord intendeth by this meanes to blesse Iun. QUEST XII The computation of Iosephs age Vers. 22. IOseph lived an hundred and ten yeeres 1. Thus God recompenced Iosephs short affliction which endured 13. yeeres from the 17. yeere not from the 16. as Pererius saith following the corrupt Latine text of his age to the 30. when he stood before Pharaoh with a long time of prosperity for the space of 80. yeeres that is from the 30. yeere to the 110. yeares for so long he lived 2. Yet attained not Ioseph to the yeeres of his father which were 147. and some of his brethren overlived him as Levi who lived 137. yeares Exod. 6.16 nhether Ioseph dyed first of all his brethren as Pererius thinketh it is uncertaine the great affliction and hard imprisonment in his youth the cares and troubles of the government and administration of the kingdome might be some reason of the shortning of his dayes Perer. 3. This then was the age of Ioseph hee was 17. yeares old when he was sold into Egypt Gen. 37.2 at 30. yeares he stood before Pharaoh Gen. 41.46 he was 49. yeares old when Iacob came into Egypt for the seven yeares of plenty were then past and two of famine Gen. 45.6 at Iacobs death who lived 17. yeares in Egypt Gen. 47.28 he was 56. yeares old and 54. yeares he lived after which make 110. in all 4. By this age of Ioseph it may appeare how long hee dyed before Moses was borne namely 64. yeares and 144. yeares before the departure of Israel out of Egypt as may be thus gathered from the promise made to Abraham to the going out of Israel are 430. yeares Exod. 12.40 Galat. 3.17 of this time 215. yeares were run when Iacob came downe to Egypt for Abraham was 75. yeares old when the promise was first made Gen. 12.4 Isaack was borne when Abraham was 100. yeares old Gen. 17.17 Isaack at 60. had Esau and Iacob borne Gen. 25.26 Iacob at 130. came downe to Egypt Gen. 48.9 these yeares put together 25. of Abrahams age 60. of Isaacks 130. of Iacobs make 215. exactly there remaineth then the other halfe of 215. of the which time Ioseph lived 71. yeares for he was 49. when Iacob came downe to Egypt and lived 110. yeares there remaineth then 144. yeares take from this 80. yeares for so old was Moses when Israel went out of Egypt and the remnant is 64. from Iosephs death to Moses birth 5. Here appeareth Tostatus errour that would have 66. yeares from the death of Ioseph till Moses and 146. from thence to Israels departure wherein he faileth in 2. yeares But Iustinus the historiographer is in a greater error who would have Moses to be Iosephs son lib. 36. and in the same place he hath other untruths as that Ioseph was his fathers youngest sonne that his brethren sold him for the excellency of his wit whereas they did it of malice that he got his skill of interpreting dreames by art magicke whereas the Magitians and wise-men of Egypt could not do it but he by the spirit of God was enabled thereunto ex Perer. QUEST XIII How many generations Ioseph saw of Ephraim Vers. 23. IOseph saw Ephraims children to the third generation 1. Thus most doe read that Ioseph onely saw Ephraims childrens childrens children in the third descent from Ephraims proâ—epotes his grand-nephewes which were abâ—epotes to Ioseph nephewes in the fourth degree but of Manasseh he saw onely his childrens children so that Manasseh was only a grand-father Ephraim a great grand-father while Ioseph lived so that Ephraim was forwarder in his posterity than Manasseh by one descent 2. But I rather thinke that Ioseph saw Ephraims children in the fourth generation from Ephraim in the fift from himselfe 1. Because they are called in the originall the sonnes of the third namely from Ephraim the sons of the third are in the fourth generation and so Iunius translateth well abnepotes that is nephewes in the fourth descent 2. Because we finde that Ephraim though younger than Manasseh exceeded him by two descents for Iosuah was the seventh from Ephraim who was the sonne of Nun the son of Elishama of Ammihud of Hadan of Shutelah of Ephraim 1 Chron. 7.26 27. But Zelophehad who lived with Iosua and dyed in the wildernesse of Hepher of Gilead of Machir of Manasseh was but the fift from Manasseh Numb 29.1 Therefore when Ioseph saw the sonnes of Machir of Manasseh in the second degree from Manasseh he might see Elishama in the fourth descent from Ephraim and thus Iacobs prophecie more fully tooke effect even in Iacobs time that Ephraim should be greater in number than Manasseh QUEST XIV The meaning of this phrase to be brought up upon the knee Vers. 23. WEre brought up on Iosephs knees The Scripture useth three phrases of this kinde 1. As to come from betweene the feet which is taken for education and bringing up Genâ—s 49.10 though sometime it be specially applied to the birth of women Deuter. 28.57 2. They are said to beare upon his knees that is to receive the children newly borne and to
delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked man
were expelled thence and the Saracens surprised it as it is shewed before 2. But this fertilitie was much increased by the blessing of God as the Lord promiseth unto his people if they would feare him and serve him Levit. 26.4 5. and specially the extraordinary blessing of God upon the 6. yeere is an evident argument thereof which did yeeld increase sufficient to serve them for three yeeres for the seventh yeere the land did rest and the eight yeere they began to sow so that they did eat of the fruit untill the 9. yeere Levit. 25.22 3. But this blessing of increase and abundance was after turned into drinesse and barrennesse because of their sinne as the Lord threatneth that their heaven should be as iron and their earth as brasse Levit. 25.19 And in the time of the Macchabees the great increase of the sixt yeere was much abated for their store was soone eaten up so that they were oppressed with famine 1. Macchab. 6.53 54. Perer. And therefore it is no marvell if the fruitfulnesse of that land now being inhabited by the enimies of God be not answerable to the commendation given unto that Country in former times QUEST XVIII Whether the Cananites were a peculiar people by themselves INto the place of the Cananites 1. Iunius thinketh that this was the generall name of all those nations which inhabited the land of Canaan and that the particular and severall kindes of people are named afterward 2. But though sometime this name be generall unto all the rest as they are mentioned among the sonnes of Canaan Gen. 10.15 yet here and in some other places the Cananites are taken for a severall nation from the rest as Gen. 15.20 there are ten severall kindes of people rehearsed that dwelt in Canaan of which number the Cananites are reckoned in the eight place Piscator 3. And indeed it may diversly appeare that the Cananites were the same whom the Grecians call Phoenicians as Andreas Masius hath well observed in his learned commentaries upon the booke of Ioshuah for first the Septuagint in the fifth of Iosuah for the Cananites reade Phoenicians and the woman whom our Saviour dispossessed of a Devill by Matthew is called a Cananitish woman by Markâ— a Syrophenician beside these Cananites are said to dwell by the sea Num. 13.30 where the Phoenicians also inhabited likewise as Homer setteth forth the Phoenicians by their merchandise and traffike by sea and so consequently their deceit in bargaining so also the Cananites are noted in scripture for their craft Hosâ—a 12.7 and their marchandise insomuch that a merchant is called a Cannanite as Prov. 31.24 She giveth girdles to the Cananites or merchants Perer. QUEST XIX How many nations of the Cananites and why they were cast out THe Cananites the Hittites and the Amorites c. 1. There are here but six nations rehearsed the Girgashites are omitted the same number is not alwayes observed sometime they are all comprehended under the name of the Amorites Gen. 15.16 sometime of the Hittites Iosh. 1.4 sometime 3. nations are only numbred for the rest as the Hevites Cananites and Hittites Exod. 23.28 sometime ten nations are rehearsed as beside the usuall seven the Kenites Kenazites and Kadmonites Gen. 15. But usually these seven are named the Hittites the Girgashites the Amorites Cananites Perizzites the Hevites and Jebusites as Deut. 7.1 and so S. Paul testifieth that seven nations were cast out of the land of Canaan Act. 13.19 2. The Girgashites are omitted some thinke because they willingly gave place to the Israelites as the Hebrewes thinke and Augustine reported that the countrie people of Africa being asked whence they are will answer that they were Cananites they might then depart out of Canaan into Africa Siml But the contrary appeareth Iosh. 11.20 that all the Cananites were hardned saving of the Gibeonites It is more like that they were not a nation of any great power and therefore are not reckoned here by themselves but counted among the rest 3. Now in that God promiseth unto the Israelites their Country beside that the Lord may freely dispose of the earth being the supreme Lord thereof these Cananites were of the posterity of Cham and so under the curse and beside because of their sinnes wherein they continued without repentance they deserved justly to be deprived of their Countrie Ferus QUEST XX. What made Moses so unwilling to take this calling upon him Vers. 11. WHo am I that I should goe unto Pharaoh 1. Moses doth not of diffidence or disobedience refuse but of humility and modesty excuseth himselfe as Esay saith hee was a man of polluted lips Isa. 6.5 and Ieremie that he was a child Ier. 1 6. Simler And thus by making himselfe unable and unsufficient the Lord enableth him Pellican 2. Moses excuseth himselfe both by the unfitnesse of his person and the greatnesse and difficulty of the worke Iun. And hee knew that both he was odious to Pharaoh and all the Egyptians as also not well accepted of his brethren as appeared by that unthankfull Hebrew that upbraided him in whom was discovered the minde and affection of the rest Simler 3. But this is to bee marvelled at that Moses being so couragious and forward in Egypt in slaying of the Egyptian should now bee so unwilling wherein the like thing might befall him which was seene in Peter who offered himselfe to suffer much for Christ untill the time came so Moses might then of a forward spirit put forth himselfe having not yet weighed the weightinesse of the calling which was an act of his faith yet mixed with some humane infirmitie Simler QUEST XXI What signe it was that the Lord promised to Moses Vers. 12. THis shall bee a token unto thee that I have sent thee c. The most here doe understand this signe and token to bee that which followed afterward that they should serve God in that mountaine as the Lord gave Hezekiah a signe of deliverance which came to passe afterward that two yeeres they should eat of the frâ—it of the earth that sprang of themselves and the third yeere they should sow and reape 2. King 19.29 which things were fulfilled afterward Simler And the reason is because that which God promiseth nothing can hinder and certainly shall bee accomplished and therefore the signes which are to come doe helpe to confirme the faith Pellican Contra. But this seemeth not to bee the sense 1. Because of the perfect distinction athnah comming betweene which breaketh off the first clause of the sentence from the latter part 2. That instance given of the signe to Hezechiah proveth it not for at that time by reason of the invasion of the enemies which had invaded the Country by the space of two yeeres they lived of such things by the extraordinary blessing of God as the earth brought forth of it selfe Iun. and therefore that signe was in part fulfilled already 3. It is true that whatsoever God promiseth cannot be hindred
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward in expedition
this being admitted that some alteration of the tongue then happened yet this sheweth no more that this word Iehovah should not bee pronounced than other Hebrew words but that onely the manner of pronuntiation is changed which thing falleth out in all languages in continuance of time 4. Others thinke that Iehovah cannot be pronounced because the letters whereof it consisteth make no perfect sound 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah even in their Synagogues in the lecture of the Law thinking that holy name thereby to be prophaned and they would prove it by that place Lev. 24. â—6 that he which nameth the name Iehovah should be stoned Contr. 1. That the name Iehovah may safely be pronounced it is evident by this place because the Lord himselfe sheweth a difference betweene his name Iehovah and other names which Moses could not have understood if the Lord had not spoken it Againe if it bee not lawfull to be pronounced neither is it to be written if the Hebrewes doe the one why not the other they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple when they deliver that publike blessing which is prescribed Numb 6.24 Iehovah blesse thee and keepe thee it is not therefore simply unlawfull to utter that reverend name 2. That place alleaged serveth not their turne for beside that the word nakab signifieth as well to pierce through and consequently to curse as to name it is evident that the Lord speaketh not of simple pronouncing the name of Iehovah but of uttering it in contempt and disdaine as there in the next verse before the word Kalal is used which signifieth to curse 6. Wherefore the conclusion is this that wee grant the name Iehovah not in respect of the letters but of that which is thereby signified the nature and essence of God to be ineffable Againe it may be so called in some sense because this reverend name is not communicable to any creature And thirdly in that it is not to be prophaned or unreverently used and upon light occasion but in grave and weightie matters any of these wayese we confesse the name Iehovah to bee ineffable but not in their sense as though it were impietie at all to pronounce it and that in the very reading of the Scripture we should forbeare to name it but to pronounce some other word in stead thereof Simler QUEST VII How the Lord was not knowne to Abraham Isaac and Iacob by his name Iehovah Vers. 3. BBut by my name Iehovah was I not knowne unto them 1. Some thinke that the Lord spake not at all unto Abraham Isaac Iacob by the name Iehovah but that Moses using that name in writing the storie of Gen. spake according to his time Osiander But this cannot be admitted for then whereas the Lord is brought in saying to Abraham I am Iehovah Genes 15. if the Lord did not there give himselfe that name then he should be made to speake otherwise than he did And againe whereas Abraham giveth this name to the mountaine Iehovah ijreh the Lord will see or provide Moses should write an untruth if that Abraham had not indeed so called it 2. Some other thinke that the meaning is that God had not shewed his power before in working of such wonders and miracles as he did by the hand of Moses Paulus Burgens Rupertus But beside that the Lord here saith that he had shewed himselfe unto them by his name Shaddai that is omnipotent and so mightie in workes it is evident that as great miracles were wrought before as the taking up of Henoch the drowning of the whole world the burning of Sodom and Gomorrah with fire and brimstone the turning of Lots wife into a pillar of salt 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God which was more fully revealed to Moses than to Abraham Isaac and Iacob and afterward was greater in David and so the neerer they came unto the times of the Messiah and the Apostles excelled all that went before them in knowledge sic Gregor and Glâ—ss interlinear But this seemeth not to be the proper meaning for then it might as well be said to David that his times compared with Moses God was not knowne to Moses by his name Iehovah 4. Others doe thus interpret that God had not to any of them declared the meaning of this name Iehovah as he did to Moses Exod. 3. where he calleth himselfe Eheje which aâ— which is the sense of the name Iehovah which signifieth the essence and being of God and beside the Lord did more fully reveale his glorie unto Moses than unto any other Prophet Numb 12.8 He shall see the similitude of God Lyran. Cajetan Thostatus But if this were the meaning then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after But that cannot bee seeing God was revealed unto other Prophets by that name 5. Oleaster thus expoundeth i. That whereas Shaddai may be derived either of shadad which signifieth to spoyle or pray upon or of shad which signifieth the â—eâ—tes and so consequently plentie and Iehovah is taken either from the roote Havah to be or rather of Hovah which signifieth destruction as Ezech. 7.26 God was knowne to the fathers both in giving them plentifull graces and spoyling their enemies to bestow on them as he tooke from Laban and gave unto Iacob but now he began to be knowne by that name Iehovah in destroying Pharaoh and the Egyptians c. But beside that Oleaster in deriving of the name Iehovah dissenteth from all other his collection is not generally true for God had before shewed his power in destroying the wicked and ungodly as in the floud and in the overthrow of Sodome and Gomorrah 6. Wherefore the best interpretation is this that whereas the name is taken often for the thing signified by the name as Act. 1.15 The number of the names that were in â—ne place were c. i. the number of men and Rev. 3. I have a few names in Sardis So here the name Iehovah is taken for God himselfe Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient able to effect his promises which they possessed onely in hope but saw them not fulfilled Now the Lord will performe unto Israel whatsoever he had promised to their fathers in delivering them from their enemies and giving the land which he sware unto their fathers that hee would give unto their seed as the Lord himselfe saith unto Moses vers 7 8. and thus will he be knowne by his name Iehovah which signifieth being of himselfe for so of God in him through him and for him are all things Iun. Simler QUEST VIII Why the genealogie of Reuben Simeon and Levi
eares heavy and to shut the eyes Isai. 6.10 all which phrases doe imply an action and operation it is evident that God some wayes concurreth either directly or indirectly negatively or positively by way of working or giving occasion in the hardning of the heart QUEST XV. God otherwise hardeneth then by way of manifestation BUt yet God doth more than by way of manifestation harden the heart as some doe expound it that the Lord hardned Pharaohs heart which interpretation Augustine toucheth quâ—st 18. in Exod. that is by his plagues and judgements declared how hard it was 1. For in this sense God might bee said to commit any other sinnes when he doth manifest them and bring them to light 2. And though this exposition might serve here yet it faileth in other places as Deut. 2. it is said that God hardned the heart of Sehon King of the Amorites and Iosh. 10. that God hardned the hearts of the Canaanites and Rom. 9. God hath mercie on whom he will and whom hee will hee hardneth In these places it cannot be so expounded that God hardned that is declared their hearts to be hard QUEST XVI God hardeneth the heart not only by permission SOme doe expound it by way of permission because those that are hardned God depriveth of his grace and leaveth them to themselves So Damascen Ista non 〈◊〉 Deo agente accipienda sunt sed ut Deo permittente these sayings as God shut up all in unbeleefe and God gave them the spirit of slumber eyes that they should not see are not to be taken as though God did them but permitted them So likewise the ordinarie glosse in 4. Exod. Indurabo cor Pharâ—onis i. indurari permittam I will harden the heart of Pharaoh that is suffer it to be hardned So also Chrysostome Tradidit in reprobum sensum nihil aliud est quam permisit He gave them up to a reprobate sense it is nothing else than that hee permitted it as a Captaine leaving his souldiers in the midst of the battell may be said to deliver them into their enemies hands in Epist ad Roman Cajetane to confirme this interpretation sheweth how sometime in Scripture that is called a precept which is permitted as when Matthew said chap. 19.8 Moses for the hardnesse of your heart suffered you to put away your wives Marke hath Moses for the hardnesse of your heart wrote this precept unto you chap. 10. But although this be most true that God suffereth such to continue in their hardnesse of heart yet this is not all 1. For so the Lord suffereth also other sinnes to be done for there is nothing done in the world nisi omnipotens fieri velit vel sinendo ut fiat vel ipse faciendo unlesse the omnipotent God will have it done either by suffering it to be done or doing it himselfe Then if this were all the Lord might be said as well to steale and such like because he suffereth them to be done 2. Wherefore Augustines judgement is rather here to be received Deum ad indurationem cordis concurrere non modo secundum permissionem vel secundùm patientiam sed etiam secundùm actionem potentiam non sane per quem fiat immediatè duritia ipsius cordis sed per quem multa fiant à quibus peccator vitio suo concipiat duritiam corâ—â—â— That the Lord doth concurre in the hardning of the heart not only by permission or suffering but according to his power and action not by the which immediately the hardnesse of the heart is made but whereby many things are done by the which a sinner by his owne corruption doth conceive the hardnes of heart 3. And concerning the place alleaged out of Marke a precept is not there strictly taken for a commandement but for any order or decree that is written QUEST XVII Whether hardnesse of heart be of God as it is a punishment of sinne SOme doe hold because the induration of the heart is two wayes to be considered as it is a sinne and a punishment of sinne in the first God hath no part but as thereby God punisheth former sinnes so he as a just Judge inflicteth hardnesse of heart as a punishment as the Apostle sheweth Rom. 2.28 As they regarded not to know God so God delivered them up to a reprobate mind And 2. Thess. 2.11 Because they received not the love of the truth God shall send them strong delusions that they should beleeve lies In these places the Apostle sheweth how the Lord punisheth them with blindnesse and hardnesse of heart because of their former sinnes This distinction is approved by Augustine lib. 5. cont Iulianum Isidorus thus concludeth the same point Facit Deus quosdam peccatores sed in quibus talia jam peccata precesserant ut justo judicio ejus mercantur in deterâ—us â—re Therefore God maketh some sinners but in whom such sinnes are found before that by the just judgement of God they deserve to become worse and worse So Cajetane upon these words 2. Sam. 12. Behold I will raise evill upon thee out of thine owne house which was verified in Absolon that rose up against his father thus resolveth Deus non est author peccati ut sic sed ut est poena peccati God is not the author of sinne as it is sinne but as it is the punishment of sinne The same judgement he giveth of Shemei whom David saith the Lord bid curse David that God wrought that Shemei cursed David Non quatenus erat peccatum sed quatenus erat poena peccati Davidis Not as it was sinne but as it was a punishment of the sinne of David So Ioâ—senius Illa Deo tribuuntur non quatenus peccata sunt sed quatenus poena peccati they are ascribed to God noâ— as they are sinnes but as they are the punishment of sinne in chap. 15. Ecclesiastic But Pererius misliking this opinion thus reasoneth against it 1. If God be said to be the Author of the induration of the heart as it is a punishment of sinne then he may aswell be said to be the Author of the other sinnes when as a man falleth into them as a punishment of his former sinnes Contra. As though all such sinnes doe not proceede from the hardnesse of the heart that confirmeth and setleth the sinner in his wickednesse therefore God is not said to be the cause of these sinnes but of the hardnesse of heart which is the cause of those sins Man by continuing in sin hath his heart hardned by the just judgement of God and then out of the hardnesse of his owne heart he bringeth forth other sinnes of himselfe 2. The hardnesse of heart as it is a great and horrible sinne so it is a punishment of former sinnes if God then doe cause it to be a punishment he also causeth it as it is a sinne Contra. In this argument there are ambiguous termes for in the first clause this note of similitude
house Gen. 14. Simler 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt that were converted to their religion partly of their servants Calvin 3. This mingling of divers other nations with the Lords people was a lively type and evident demonstration of the calling of the Gentiles Borrh. Osiander And beside whereas this confused company seemed to consent with the Israelites in their religion and come out of Egypt with them yet were they not truly called for they afterward fell a lusting and murmuring Numb 11. 4. This sheweth that many are called to the outward society of the Church but few are chosen Ferus QUEST LIII What moved those divers sorts of people to goe out of Egypt with Israel THis confused company came forth with the Israelites 1. not so much because of the tyranny and oppression of the land which being chiefly intended against the Israelites might be grievous also unto others Simlerus nor yet being weary of Egypt which now in a manner of a fertile and pleasant countrie became barren and desolate with the late plagues laid upon it Calvin as for that they being moved and prepared with those mighty wonders and miracles which they saw in Egypt were thereupon resolved to joyne themselves to the people of God Iun. 2. And it need not seeme strange that the Egyptians suffered so many to goe out with Israel for either they through feare and griefe minded it not or else these having a long time dwelled among the Israelites and so skilfull in their language could hardly bee discerned from the Hebrewes Perer. QUEST LIV. Whether the Israelites went out of Egypt in the evening in the night or in the morning Vers. 42. THis is a night to bee diligently kept unto Iehovah c. 1. Sometime the Scripture seemeth to say that the Israelites went out of Egypt in the night as in this place and Deut. 16.1 In the moneth of Abib the Lord thy God brought thee out of Egypt by night yet did they not goe out in the very night for they were charged that none should goe forth of their doores till the morning vers 22. Cajetane thinketh that Moses gave this charge not then knowing what time would be spent in the slaughter of the first borne nor at what houre the Israelites should be bid to goe out but afterward when the first borne were slaine and Pharaoh called to Moses in the night to be gone and the Egyptians hastned them forward then Moses gave the people liberty not onely to goe out of their houses but to addresse themselves to depart out of Egypt Conâ—r 1. It is not like that Moses when he gave that charge was ignorant of the counsell of God for the time was assigned when the Lord would smite the first borne about midnight which worke the Lord would not be long about neither is it to be thought that Moses would reverse the first charge neither is it safe so to imagine the Scripture affirming no such thing 2. Therefore Rupertus solution is rather to be received that because the night was now spent and it was toward day when the Israelites set forward out of Egypt therefore they were bid not to goe forth of their houses untill the morning 2. Sometime the Scripture seemeth to affirme that the Israelites went out of Egypt in the evening about the Sunne set when they killed the Passeover as Deut. 16.6 There shalt thou offer the Passeover aâ— even about the going downe of the Sunne in the season that thou camest out of Egypt But this could not be that they departed in the evening both because they were charged not to goe out of their houses till the morning and afterward about midnight the first borne were slaine till which time the Israelites were not dismissed by Pharaoh And therefore the word mogned which signifieth an appointed time or season is not to be restrained to that very instant of the killing of the Passeover but generally it betokeneth the time of their going out and so comprehendeth the whole night in the beginning whereof they eat the Passeover and in the end thereof they departed Perer. 3. Therefore the truth is that it was toward day the night being well nye spent when the Israelites departed as it is evident Numb 33 3. where it is said that they departed the morrow after the Passeover and in the sight of the Egyptians and while they were burying of their dead which it is like they did not before the day appeared Beside the order of the history sheweth as much for it was midnight before the first borne were slaine then there was a crie in Egypt and as Iosephus writeth they ranne unto the Kings palace unto Pharaoh and he called to Mosâ—s and Aaron and the Egyptians then hastned them and gave them their precious jewels and they trussed them up and laid them upon their sonnes and daughters while all this was in doing a great part of the night must needs be spent Further that the type and shadow may be answerable to the body as our blessed Saviour arose for our redemption out of the grave betimes in the morning when it was yet darke Ioh. 20.1 before the Sunne was risen Mark 16.2 so the Israelites did about the same time rise as it were out of the grave and prison of their servitude and were redeemed about the same time Pellican Ferus 4. Now how the Israeliâ—es could bee ready themselves with their cattell and substance upon so short warning Iosâ—phus well sheweth that Moses had before willed them to be in a readinesse for their journey and thereupon they were gathered as neere as they could into one place Perer. Of the time of the dwelling of the Israelites in the land of Egypt QUEST LV. Whether the Israelites dwelt in Egypt more than 430. yeeres Vers. 40. SO the dwelling of the children of Israel while they dwelt in Egypt was foure hundred and thirty yeeres First it will bee questioned whether the Israelites dwelled no longer in Egypt than foure hundred and thirty yeeres seeing the Lord said unto Abraham Thy seede shall be a stranger in a land that is not theirs foure hundred yeeres and shall serve them Gen. 15.13 For if the Israelites were in servitude foure hundred yeeres which time of their servitude began not untill after Iosephs death who lived after the comming of Israel into Egypt 71. yeeres being then 39. yeeres old and he lived in all an hundred and ten yeeres then the whole summe will make 471. But this doubt is easily removed for that prophesie delivered unto Abraham concerning the hard usage of his seed consisting of three branches shall bee a stranger in a land and shall serve there and be evill entreated must be understood conjunctè not disjunctè joyntly together and not sunderly that they should not all that time be in servitude but partly all that while sojourne and partly be in servitude Pererius And so Augustine giveth
110. yeere and Levi at 137. survived Ioseph 23. yeeres all which time the Israelites were not oppressed with servitude 2. Rupertus thinketh that the Israelites served 144. yeeres after the death of Ioseph untill the going forth of the Israelites so recompensing tenfold the 14. yeeres of Iosephs servitude in Egypt who was 16. yeere old when hee was sold into Egypt by his brethren and there served till he was 30. yeere old But Rupertus is in two things deceived for Ioseph was not sixteene as the vulgar Latine corruptly readeth but 17. yeere old when he was sold into Egypt Gen. 37.2 so that hee served but 13. yeeres in Egypt neither was the time of their servitude so long as is shewed before 3. Some thinke that after Levi his death who lived 23. yeere after Ioseph their affliction began which continued 121. yeeres Neither can this be so for not onely Levi and the rest of Iosephs brethren but all that generation also died before their servitude and affliction entred of which generation Pharez being one supposed to bee one yeere old when hee went downe with Iacob into Egypt and to have lived 130. yeeres according to the usuall age then it will bee found that their affliction indured not an hundred yeeres if the age of Pharez being supposed to be 130. be deducted from the summe of 215. the full time of the Israelites sojourning in Egypt See before quest 12. in chap. 1. Exod. QUEST LIX Moses understandeth all the time of the sojourning of Israel and of their fathers in Egypt and in Canaan NOw then for the right understanding of these words of Moses 1. A double figure called Synecdoche is to be admitted both in the persons and in the place a part being taken for the whole for not only the sojourning of the Israelites but of their fathers also Abraham Isaack and Iacob must bee understood and not only the sojourning in Egypt but in Canaan also and other places Thus the Septuagint very well interprete this place The dwelling which the children of Israel dwelt in Egypt and in the land of Canaan both they and their fathers was 430. yeeres so also Augustine expoundeth it quaest 47. in Exod. and Iosephus lib. 2. de Antiquit. Iudaic. cap. 6. 2. Eugubinus doth disdainfully reject this opinion with this reason that if it be taken for the time of their sojourning not onely in Egypt but elsewhere there will be found to be many more yeeres Contra. 1. It shall even now appeare that in a precise and strict account there are just so many yeeres from the first promise made unto Abraham when hee came out of Chaldea into Canaan unto the returne of Israel out of Egypt 2. This figure Synecdoche to name part for the whole is not unusuall in Scripture as Gen. 35.26 all the sonnes of Iacob Benjamin being also reckoned among them are said to have beene borne in Padan Aram because most of them were there borne Iunius QUEST LX. Why the dwelling only of Israel in Egypt is named the rest being also understood THe reasons why their sojourning and dwelling in Egypt is only mentioned the other being also understood are these 1. Lyranuâ— giveth this reason because their dwelling in Egypt was the last and things doe commonly take their denomination from the end 2. But these reasons rather may be yeelded first because their sojourning did not only end in Egypt but there it began for thither Abraham at his first comming into Canaan was constrained to flee in the time of famine Gen. 12.2 there was the longest time of their sojourning the other Patriarkes at divers times sojourned in Canaan 295. yeeres and Iacob in Mesopotamia 20. yeeres but in Egypt Israel continued 215. yeeres 3. Their habitation in Egypt was more famous than any of the rest both for the honorable advancement of Ioseph in Egypt the wonderfull multiplying and increase of the Israelites and the strange signes and wonders there wrought for their deliverance Perer. Some question also there is when this computation of 430. yeeres should begin 1. Epiphanius would have them begin at such time as the Lord told Abraham what should befall his seed and how hardly they should bee intreated so also Ferus Pellican But that cannot be for both in that place the Lord nameth another summe of 400 yeeres And S. Paul counteth this space of 430. yeeres from the promise made to Abraham unto the giving of the Law QUEST LXI Where the 430. yeeres must take beginning 2. ZEiglerus in his Commentaries beginneth this terme of 430. yeeres from the tenth yeare after Abrahams comming into Canaan when he saith the Lord made a covenant with him But this computation cannot stand 1. We doe not find that Abraham received any promise about that time but then when he had beene ten yeeres in Canaan Sarah gave unto him his maid Agar Gen. 16.2 2. Also by this account wee shall want ten yeeres of the whole summe of 430. from Abrahams 75. when hee first came into Canaan unto the 80. yeere of Moses when the Israelites went out are just 430. yeeres as is shewed before if then this terme should begin ten yeeres after in the 85. yeere of Abraham wee shall want ten yeeres of 430. 3. Beside Zeiglerus to make this computation good committeth apparent errors in Chronology as that Iacob went downe into Egypt 207. yeeres after the covenant which was 215. yeeres and if it began 10. yeeres after as he reckoneth then it could be but 205. yeeres further he saith that Ioseph died 285. yeeres after the covenant which cannot bee after his owne account for Ioseph lived 71. yeeres after Iacobs descending into Egypt being then 39. yeeres old which two summes of 71.39 make up the whole age of Ioseph an 110. if then there were but 207. yeeres gone after the covenant made at Iacobs comming into Egypt then at Iosephs death 71. yeeres after there were but 278. yeares runne not 285. as he collecteth here then he addeth 7. yeeres too much to make his account agree 3. Procopius as Pererius collecteth thinketh that the 430. yeeres should begin at the birth of Isaack But that cannot bee for from thence the other summe of 400. yeeres taketh beginning 4. Genebrard reckoneth them from the time of Iacobs going downe into Egypt whose opinion is refuted before quest 55. 5. Iunius and Borrhaius account these 430. yeeres from the departure of Abraham out of Vr of the Chaldes from whence to the birth of Isaack were thirty yeeres and Iunius supposed that hee stayed 5. yeeres in Haran Contra. 1. It is not like that Abraham being called of God to goe out of his country would stay 5. yeeres in Haran but that he made all haste to obey the calling of God 2. If the account of 430. yeeres should begin 30. yeeres before Isaacks birth we shall have 435. yeeres in all for from the 75. yeere of Abraham which was but 25. yeeres before the birth of Isaack untill the time of
Israels departure out of Egypt are just 430. yeeres as is shewed before quest 56. 6. Wherefore the best computation of all is to begin the 430. yeere from the 75. yeere of Abrahams age when hee came into the land of Canaan both because while hee remained with his father and kindred in Haran he could not be said to sojourne or be a stranger and for that if we begin the account before the 75. yeere of Abrahams age there will arise more than 430. yeeres Thus Iosephus reckoneth these 430. yeeres Postquam Abraham in Canaan venit After Abraham came into the land of Canaan so also Eusebius A septuagesimo quinto anno Abrahae usque ad egressum Hebraeorum ex Aegyptâ— supputanâ—ur anni quadringenti triginta From the seventy five yeere of Abraham unto the going of the Hebrewes out of Egypt are counted foure hundred thirty yeeres and this computation Augustine followeth quaest 47. in Exod. QUEST LXII When the terme of 430 yeeres ended AS we have seene where this terme of 430. yeeres must take beginning so it is to be considered when they were to determine and end 1. Epiphanius hath here a singular conceit by himselfe who extendeth these 430. yeeres unto the time of the Israelites entring into the land of Canaan as Pererius thus collecteth Epiphanius terminat in eo tempore quo terram promissionis intrarant Epiphanius doth determine them at that time when they entred into the land of promise But this cannot be for the Israelites continued 40. yeeres in the desert before they were admitted to the possession of Canaan Epiphanius saith they were in the desert 50. yeeres but he is therin also deceived if this terme of 40. yeeres be comprehended in the 430. yeeres it will follow that from Iacobs comming downe into Egypt untill the Israelites returne from thence are not above 175. yeeres which were indeed 215. yeeres as is shewed before quest 56. 2. Therefore these 430. yeeres doe determine and expire at the very time of the Israelites departure out of Egypt as Moses here saith When the 430. yeeres were expired even the selfe same day departed all the hostes of the Lord out of the land of Egypt And S. Paul also extendeth these yeeres but unto the giving of the Law in mount Sinai Gal. 3.17 Thus Eusebius and Augustine following him quaest 47. in Exod. define these yeeres so also Iun. Simler Osiander Pererius Ferus with others QUEST LXIII How the terme of 400. yeeres foretold to Abraham and Moses summe of 430. yeeres doe agree together NOw whereas the Lord telleth Abraham that his seed should be a stranger in a land not theirs and be evill entreated 400. yeeres Gen. 15.13 and the same is repeated by S. Stephen Acts 7.6 that summe of yeeres very well agreeth with this number of 430. for this summe beginneth at Abrahams first comming into Canaan when he was 75. yeeres old 25. yeeres before the birth of Isaack for there the Lord speaketh of the sojourning and hard usage of his seede and even then the first manifest affliction of Abrahams seede in Isaack began by Ismael of Agar the Egyptian 2. But from Isaacks birth unto the going downe of Iacob into Egypt are in precise account 220. yeeres and so the whole time is 405. yeeres from Isaacks birth unto the going out of Israel from Egypt for if from Abrahams 75. yeere there are 430. yeeres from Abrahams 100. yeere when Isaack was borne are 405. yeeres to make the summe even the od 5. yeeres are omitted which thing is not unusuall in Scripture as in one place David is said to have reigned in Hebron 7. yeeres and 6. moneths 2. Sam 5.5 in another place the yeeres of his reigne in Hebron are counted 7. yeere even and in Jerusalem 33. yeeres 40. yeere in all 1. King 2.11 the odde moneths are omitted Augustine also hereof thus writeth Non mirum si quaâ—ringentos quinque annos sumae solidae quadringenâ—es voluit appellare scriptura c. No marvell if the Scripture call 405. yeeres in one round summe 400. yeere which useth so to set downe the times that what is over or under the perfâ—ct number is not counted quaest 47. in Exod. Hence then both Lyranus and Cajetane are found to bee in an error who therein following some Hebrewes doe account but 210. yeeres for the time of the Israelites abode in Egypt reckoning but 400. yeeres strictly from Isaacks birth unto the departure of Israel out of Egypt 3. But Procopius would thus reconcile these two summes he would have both the 400. yeeres and the 430. begin together and that the Lord saith not that after 400. yeeres expired the Israelites should returne but simply after 400. yeeres so that the other 30. yeeres also may bee included M. Calvin also somewhat to the same effect saith Restabant plures anni quà m quadringenti nempe viginti vel circiter There remained more yeeres than foure hundred as twenty or thereabout but because the Lord purposed onely to prepare them unto patience he defineth not a certaine number of yeeres But herein is their error they would extend these 400. yeeres beyond the time of their deliverance out of Egypt whereas the Lord setting the end of this time saith The nation whom they shall serve will I judge and afterward shall they come 〈◊〉 with great substance Gen. 15.14 then immediately after the expiration of these 400. yeeres the Israelites must come forth of the land of their bondage with great substance QUEST LXIV When the 400. yeeres prefixed to Abraham must take their beginning NOw concerning the beginning of these 430. yeeres here commeth to be examined and discussed a singular and private opinion of Zeiglerus who beginneth the account of these 430. yeeres from the 10. yeere of Abrahams sojourning in Canaan 15. yeeres before the birth of Isaac and he endeth them in the tenth yeere of Moses exile in the land of Midian where he continued 40. yeeres when hee saith the captivity of Israel should have ceased but because Moses would have prevented the time and delivered Israel ten yeeres before when he slew the Egyptian the Lord did punish his presumption with 40. yeeres exile and deferred the deliverance of Israel 30. yeeres longer both to fulfill the 40. yeeres of his penance and because the Lord purposed to appoint no other Captaine of his people but Moses Thus we reade that the Lord hath observed this proportion and number of forty at other times also for the time of penance as the Israelites wandred 40. yeeres in the wildernesse it rained 40. dayes upon the old world 40. dayes are set for the repentance of Niniveh sic Zeigler Contra. 1. This terme of 400. yeeres limited for the sojourning and servitude of Abrahams seede cannot begin before Abraham had seede and therefore not 15. yeeres before the birth of Isaac 2. Gods purpose and determination altereth not mans infirmity cannot make the counsell of God of none effect therefore seeing the Lord who
gathered in the fruits of the yeere Simler And this moneth when all things began to revive and spring was answerable unto the state of the Israelites who now were revived by their joyfull deliverance from the winter and boistrous stormes of Egypt Borrh. QUEST V. Why the Israelites are charged to keepe the Passeover in the land of Canaan and not before Vers. 5. NOw when the Lord hath brought thee into the land of the Cananites 1. Hence it is evident that the Israelites were not bound to keepe the passeover in the wildernesse neither do we reade that they kept it more than once there in the second yeere Numb 9. and the next passeover was kept under Iosuah Ios. 5. eight and thirty yeeres after Simler The reason whereof might be this because they were not circumcised after they came out of Egypt for the space of 40. yeeres and the law was that no uncircumcised person should eat of the passeover this also signifieth that we shall not keepe our full and perfect passeover till we come into our heavenly Canaan Pellican 2. The reasons why they are charged to keepe the passeover in that plentifull land that abounded with milke and hony was partly to stirre them up to be thankfull unto God for his benefits and abundant liberality Calvin As also to admonish them that they should remember God in their prosperity and take heed that their full estate did not make them forget him 3. But now in that so fruitfull and pleasant a country as Palestina was is become barren and desolate this judgement hath befallen the Jewes and their country for their sinnes Pellican 4. Five nations only are here named that inhabited Canaan the Cananites Hittites Amorites Hivites Jebusites but the rest also are understood Iun. QUEST VI. Whether the keeping of the passeover was the cause of their deliverance or that the cause of the other Vers. 8. BEcause of that which the Lord did unto me 1. Some doe make this the sense of the place and read thus For this did the Lord doe so unto mee Septuagint Chalde Iun. Vatab. and would have this to be the meaning that God did shew all these wonders in Egypt and deliver them from thence to the end that they should keepe a memoriall of them 2. Others doe reade thus as is set downe supplying the word which and make this the reason of keeping the passeover because the Lord delivered them out of Egypt Simler Calvin Latine Genevens Pagine Montan. And this seemeth to be the more agreeable exposition both for that the cause of a thing goeth before the use thereof the wonders which the Lord did were first done and then the passeover commanded in remembrance thereof this was because of the other rather than the other because of this And againe the children aske not a reason of those things which the Lord did for them but they demand the cause of their service which they performe unto God as is shewed chap. 12.26 and chap. 13.14 Piscator QUEST VII How these things should be as signets upon their hands Vers. 9. IT shall be for a signe upon thine hand c. 1. This phrase is not only used as a similitude that they should alway have the benefits of the Lord in remembrance as a thing alwayes in their sight and that the passeover should as a signet on their head and as a frontlet betweene their eyes call to their remembrance their deliverance out of Egypt Sic Simler Pellic. though in the Proverbs this phrase is used in that sense by way of similitude as Prov. 1.9 They shall be as ornaments to thy head and as chaines to thy necke and chap. 6.21 Bind them to thy heart and tye them to thy necke And by these three to put it on the hands and forehead and to have it in the mouth are signified the faith in the heart the confession in the mouth and the operation of the hands whereby we expresse our thankfulnesse unto God Borrh. 2. Yet this is not all the meaning of this place but it is like also that they used some externall signe as in wearing signets upon their hands and frontlets upon their browes to put them in minde of the Law of God as for the same cause they were commanded to make fringes upon their garments Numb 15.38 And as they were commanded to write the Law upon the postes of their doores so also to binde them 〈◊〉 signets to their hands Deut. 6.6 for like as the Idolatrous nations did weare earings and frontlets in honour of their Idols as the Romane Gentrie were knowne by their rings and their Priests and their wives by their tutuli their foretops so the Lord would have the Israelites to use these ornaments as ensignes of their profession Simler Thus M. Calvin approving the first exposition yet assenteth also unto this if any man thinke that Moses alludeth unto those Qui tarditatis suae conscii subsidia memoriae sibi conficiunt non repugno Which because of their dulnesse doe use these things as helpes to their memory I will not gainsay Iunius also giveth this note Deut. 6.8 upon these words Thou shalt bind them as a signe to thine hand Typus accurata observationis atque perpetuae This was a type of the exact and continuall keeping of the Law Therefore there is no inconvenience to thinke that as they used fringes upon their garments so also frontlets and signets that should be alwayes in their eyes to put them in minde of the Law of God as reverend Beza very well noteth also Erat hic ritus quem postea Iudaei suis superstitionibus contaminarunt a Domino constitutus ut esset veluti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legis beneficiorum This rite which afterward the Iewes corrupted with their superstitions was appointed of God that it should be as a remembrance and monument of the Law and of the benefits which the Lord had bestowed upon them Annot. in Matth. 23.5 3. Yet this being admitted I cannot see how the Jewes out of this place can prove that use and custome of writing some part of the law in scroules of parchment and so binding them to their foreheads and to the wrests of their hands as they doe at this day Simler For whereas they write in those parchments certaine sacred lections which they call parashoth Beza which are the foure places where mention is made of these signes upon their hands and frontlets betweene their eyes two out of this Chapter vers 9. and 16. two out of Deut. chap. 6.8 and chap. 11.18 what warrant can they shew for the excerpting of these foure texts rather than any other this seemeth then to be a tradition of their owne without any ground in Scripture 4. But that superstitious use of the Jewes who doe place the greatest part of their religion in carrying about with them their tephillim and zizim their frontlets and fringes as they call them thinking that thereby they are preserved from evill
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 given them 4.
and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there was not one feeble
their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
host of Israel so many divisions had beene superfluous 3. This dividing of the tribes into severall quadrants had beene discommodious unto them for both they had no time to doe it the Egyptians so eagerly pursuing them and beside it would have weakned them to have beene divided into so many parts 4. And by this meanes they could not all have had Moses to bee their guide to goe before them which would have beene a dismaying unto them if the host had beene quartered out into so many parts And of this opinion that they all went one way thorow the Sea are Thostatus Lyranus Cajetane Ex Perer. QUEST XV. Which of the tribes first entred into the red Sea BUt this being made manifest that all the host of Israel went together the same way there is another doubt which of the tribes went first 1. Hierome upon the 12. of Hoshea saith that the Hebrewes doe hold that the tribe of Iudah entred first and that thereupon that tribe deserved to have the principalitie over the rest according to the prophesie of Iacob Genes 49.10 and to this purpose they alleage the words of the Prophet which they translate thus Iudah a faithfull witnesse descended with God into the Sea and is faithfull among the Saints Hosh. 11.12 But in this translation somewhat is added for in the Originall there is no mention at all of the Sea and the rest is corruptly translated for the word ghâ—dh signifieth here not a witnesse for then it should be ghedh but adhuc yet and the other word radh commeth of rudh to rule not of jaradh to descend so that this is the right translation of the words Iudah yet ruleth with God that is though Ephraim were fallen away from God yet Iudah continued upright and stedfast in the worship of God 2. Lyranus reporting the same opinion of the Hebrewes saith that they also affirme that Aminadab the Prince of Iudah was the first that went downe into the Sea and that the rest being animated by his example went in after him to which purpose they cite that place Cantic 6.11 My soule troubled me because of the chariots of Aminadab as the Latine readeth or My soule set me as the chariots of Aminadab as the Septuagint which they say had relation to Aminadabs valiant marching into the Sea before the people But the word amminadib is here no proper name but is taken for the willing people for the proper name Amminadab is all one word Numb 7.11 but here are two and the proper name is written nadab with chametz but here nadâ—b with jod some doe translate it the chariots of the noble Vatab. Montan but then it should be nedib it signifieth the willing people as Psal. 110.3 and the meaning is that the Church with her willing people maketh haste as being set upon chariots to come unto Christ. And further it is not to be thought that there were any chariots among the Israelites but that all went a foot the Lord leading them as sheepe after him 3. Therefore it is most like that the first which went into the sea was Moses himselfe for he was neerest unto the Sea when he stretched his hand over it and beside it was the part of a good Captaine in such extremitie to goe before his people to incourage them Iosephus also thus writeth hereof Moses primus progreditur hortatus Hebraeos ut alacriter sequantur per viam divinitus datam Moses first goeth forward exhorting the Hebrewes cheerfully to follow by the way which the Lord had made lib. 2. antiq Iud. cap. 7. QUEST XVI Whether the Israelites went thorow the middest of the red Sea or onely a part of it Vers. 22. THen the children of Israel went thorow the middest of the Sea 1. Some thinke that the Israelites did not goe thorow the Sea in the breadth thereof to the other side but fetched a compasse like a semicircle and arrived on the same side againe beyond the mountaines of which opinion are the Hebrewes to whom Thostatus consenteth using these reasons to confirme his opinion 1. The Egyptians bodies were cast up upon the shore where the Israelites arrived for they could not see them on the other side over all the breadth of the Sea but the Egyptians were neerer to their owne shore when they were drowned going into it but late in the night after the Isaaelites now the Sea useth to cast up things at the next shore 2. Againe it was after midnight when the Hebrewes went into the red Sea and about the morning were the Egyptians drowned in the space of five or sixe houres it is not like that the Hebrewes could goe all the breadth of the red Sea 3. This further appeareth that the Israelites returned to the same side againe because they pitched in the desert of Ethan when they went into the Sea and went three dayes journey in the â—ame desert of Ethan after they came out of the Sea Numb 33.8 which desert of Ethan is also called the desert of Sur Exod. 15.22 4. If they had gone over the red Sea they should have beene forced to have come over the Sea againe to gâ—t into the land of Canaan for they were further off from Canaan on that side toward Arabia than on the other toward Egypt and the red Sea did not bound the land of promise on the West but onely toward the East as the land is described and confined from the red Sea to the Philistims Sea Exod. 23.31 Contra. But these reasons may easily be answered 1. Though it be admitted that the Egyptians were neerer their owne coasts when they were drowned than the other side yet by the tempest and course of the water which came against them they might be and were carried to the other side for Cajetane well observeth that the Egyptians when their chariot wheeles were taken off fled away from Israel and fled against the waters that returned upon them vers 27. the violence of the waters then did drive them to the other side wherein Gods speciall worke also is to be seene that to the comfort of his people would have the Egyptians bodies cast up in their fight whereas usually bodies being drowned doe sinke in the waters and flote not 2. The Israelites were above five or six houres in going over the Sea they went all the night aâ— is shewed before quest 14. neither were they all passed over when the Egyptians were drowned as is shewed vers 29. for the Israelites walked on still 3. The desert of Ethan is so called on both the sides of the Sea both where the Israelites entred and where they arrived as Lyranus thinketh they were two deserts of the same name and Iunius well thinketh that both that desert on Egypts side is so called and where they travelled afterward when they had gone over Annot. cap. 13. v. 20. Ethan is not the same with the desert of Shur which bounded the Ismaelites countrie Gen. 25.18 4. It was not
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
great perversenesse of the people that notwithstanding the Law given them ceased not to sinne against God or it is a reason why the Lord gave them a Law because they there tempted him this latteâ— sense Calvin preferreth Quod Deus populi malitiam castigaverit à quo tentatuâ— fuerat The Lord correcteth the malice of the people of whom he was tempted But if it were understood of the people the verbe would have beene put in the plurall number They tempted him as vers 23. When they came to Marah and vers 24. jilâ—â—â— hagâ—am the people murmured where people is in the singular but murmured in the plurall And againe the coherence of the sentence beareth not this sense There he set them that is the people a law and there he proved him the same him then he proved unto the which he set a law 2. Some thinke that Moses in Gods name proved the people Genevens But the same that is said before to set them a law doth also prove them that is God and not Moses 3. Therefore the meaning is that God tried here the faith and obedience of his people and this best agreeth both with the words before going that he which gave a law unto them is said also to prove them and with the words following And he said if thou wilt diligently harken c. As God thus said to his people so hee it was that proved them Simler QUEST XLVI Of the divers kinds of temptations Vers. 25. ANd there he proved him 1. There are three kinds of temptations God tempteth man and man tempteth God and the Devill is the tempter of man 1. God is said to tempt two kind of wayes either directly and immediately by himselfe or mediately by other By himselfe sometime he proveth and tempteth by blessings to see if the people will be thereby perswaded to obedience as he did by giving them Manna Exod. 16.5 and Deut. 8.16 sometime by afflictions to see if they will be faithfull as he proved the Israelites in the desert 40. yeeres Deut. 8.3 The Lord is said to tempt mediately when others are the instruments and agents but God the disposer as hee is said by false Prophets to prove his people whether they love the Lord with all their heart Deut. 13.3 2. Man also is said to tempt God as the Israelites did in the wildernesse provoke the Lord by their tentations 40. yeeres Heb. 3.10 And these tentations are of three sorts 1. By despairing and distrusting in the power and assistance of God as Psalm 78.41 They tempted God and limited the holy one of Israel they did limite and tye God unto meanes that when they saw no ordinary meanes to be provided for they despaired as they spake against God saying Can God prepare a table in the wildernesse Psal. 78.19 2. They are said to tempt and provoke God which presume upon God neglecting or refusing the meanes As our Saviour answered the Devill that would have tempted him to cast himselfe downe from the top of the pinacle and to trust in Gods assistance Thou shalt not tempt the Lord thy God to have presumed upon Gods helpe where there was no cause or necessity had beene a tempting of God So the Prophet saith that the King of Judah in refusing to aske a signe for the confirmation of their hope in God provoked God Isay 7.13 3. Men also tempt God by their curiosity where as they aske things of God which are not necessary as the King of Judah would not aske a signe because it was to tempt God Isay 7.12 which is generally true that he which beleeveth not Gods word without a signe tempteth him but hee was deceived in the particular for it is no tempting of God to aske a signe where the Lord doth offer it as in that place he did So the Sadduces and Pharisies are said to tempt Christ when they asked a signe for men doe as well tempt God of curiosity as of infidelity of this sort was the temptation of the Israelites When they tempted God in their hearts requiring meat for their lust Psalm 78.14 They did of wantonnesse and curiosity for their bellies as the other curiosity is for the mind lust for flesh when they needed not having Manna to content them 3. The Devill is said to be the tempter of man that is a seducer and leader of them into evill and therefore he is simply without any other addition called the Tempter Matth. 4.4 Here then Augustines distinction may well be received Vnam tentationem intelligimus quae decipit sic Deus non tentat alteraâ— qua probat sic tentamur à Deo Wee understand one temptation which deceiveth so God tempteth none one that proveth so we are tempted of God The temptation of Satan hath a double act one toward God when hee tempteth and urgeth God against the Saints and therefore is called the accuser of the brethren the other toward men and so he is the deceiver of the world Revel 12.9 10. And in these temptations unto evill there is a principall tempter and chiefe egger unto evill which is the Devill and ministring and underserving tempters as the concupiscence of our owne nature So the Apostle saith every man is tempted When he is drawne away by his owne concupiscence and is entised Iam. 1.14 As Bernard also well saith Diabolus proprio baculo nos caedit manus nostras proprio cingulo ligat ut caro quae nobis data est in adjutorium fiat nobis in ruinam The Devill doth beat us with our owne staffe and bindeth our hands with our owne girdle that our flesh which was given for our helpe should bee unto our ruine Bernard meditat cap. 15. QUEST XLVII Of the difference betweene good and evill tentations IT shall not bee amisse here to shew the differences betweene good and evill tentations 1. They differ in the efficient cause God is the author of the one as God tempted Abraham the Devill of the other as hee entred into Iudas heart and tempted him to betray Christ. 2. The end is divers Deuâ— tentat ut doceat Diabolus ut decipiat God tempteth to teach us the Devill to deceive us August de tempore serm 72. Abrahams temptation sheweth the one and Iobs the other Deus tentat ut corâ—â—et Diabolus tentat ut subruat God tempteth to crowne us the Devill tempteth to confound us Ambros. lib. 1. dâ— Abraham cap. 8. 3. The manner also is divers the Devill promiseth faire and performeth foule he maketh himselfe a friend but in the end turneth a foe hee beginneth like a Lambe but endeth like a Lion Vt spirituales defraâ—det transfigurat se in angelum lucis ut fortes comprimat apparet agâ—us To deceive those that are spirituall he transfigureth himselfe into an Angell of light to overcome the strong hee sheweth himselfe as a Lambe Augustin soliloq cap. 17. Hee inveigleth Judas with hope of gaine when hee betrayed Christ but he payed him with
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
should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus that the Lord in sending
Saints doe eat and drinke in the sight of God and all that they doe they doe in his sight And so the Apostle saith Whether ye eat or drinke or whatsoever ye doe doe all to the glory of God 1. Cor. 10.31 4. Obs. Diligence is required in a Magistrate Vers. 13. THe people stood about Moses from morning to even Moses singular diligence and paines is here set forth in attending upon the causes of the people Audiant hoc delicusi Indices nostri qui vix ad horam c. Let our delicate Iudges heare this which scarce indure an houre to heare their suiters causes Diligence in the charge commited to us is sweet unto God and good to our selves Come thou good and faithfull servant will God say to the Magistrate as well as to the Minister Enter into thy Lords joy B. Babington 5. Obs. Iudges and Magistrates specially must be men fearing God Vers. 21. FEaring God c. The feare of God is a vertue most necessary in Judges for hereupon hang all vertues Abraham thinking that the feare of God was not in Gerar despaired of any other vertue there to be found Gen. 20. B. Babington 6. Obs. Good counsell is to be received at any hand Vers. 24. SO Moses obeyed c. In quo mite modestum ingenium declarat c. Wherein Moses sheweth a milde and modest disposition not to refuse to receive wholesome counsell at any mans hand Marbach As the Apostle saith Set up them which are least esteemed in the Church 1. Cor. 6.4 Good counsell proceeding even from simple and meane people is not to be despised The end of the first booke THE SECOND PART OF THIS BOOKE OF EXODVS Containing THE HISTORIE OF THE Constitution and setling of the people of Israel after their deliverance out of Egypt in their state Ecclesiasticall and Civill by Lawes morall ceremoniall politicall WITH THE OBEDIENCE AND disobedience of the people thereunto divided into two Bookes THE FIRST SHEWING THE PRESCRIPTION of those Lawes to chap. 30. The second the practice and execution thereof unto the end of Exodus THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE RIGHT HONOVRABLE HIS SINGVLAR GOOD LORD SIR THOMAS EGERTON Lord Ellesmere Lord Chancellor of England and of his Majesties most honourable privie Councell RIght Honourable there is a saying That nothing so soone wâ—â—eth old as thankes for a benefit received This imputation of unthankfull oblivion might justly fall upon mee if having occasion to use my penne I should in silence passe over your Honour I cannot therefore forget your Honourable favour and bounty which I have some yeeres past felt and found The eye better seeth the object removed in equall distance from it than when it is put close unto it so a thankfull heart will as well consider of a benefit after as at the first time when it is received I hate flattery neither have I used to fawne upon great men in praising above desert or blazing their names whom their vertues commend not yet I hold it as great a wrong not to ascribe praise where it is deserved as it is follie to give it where it is not due It is a good saying It is seemely to give incense unto God and praises unto good men for the praise of the instrument redoundeth to him that handleth it and the industry of the Minister commendeth the skill of the chiefe worker and the acknowledging of the gifts and graces of men setteth forth the praise of God that giveth them This therefore I cannot conceale that I have found your Honour the greatest respecter and only rewarder of my poore travels and labours This I speake not as though wee which by preaching and writing keepe the watch-tower against the enemy ought to make the reward of the world the end and scope of our paines taken in the world I hold it Pharisaicall to doe any thing for the praise or recompence of men This is sufficient for the servants of Christ that their Lord hath promised Thou shalt be recompenced at the resurrection of the just I am of his minde that when one had said It is an excellent thing for a man to obtaine all that he desires made this answer Multò majus est non desider are eâ— quibâ—â— nibil indiges But it is a greater matter not to desire at all the things which thou needest not But this I have mentioned to note by the way the strange humour of this age that of all presents least esteemeth bookes and vilipendeth no gift as it doth the fruits of Scholars studies I have read that the women among the people called Iberi did use every yeere to shew publikely their spinning worke and that she was most honoured which in the judgement of the men had laboured most If the Spinsters of these times which spinne and weave garments not with Dorcas to cloathe the body but with Paul to adorne the soule were had in such regard we should have more spinners and better worke Such bookes I confesse as feede mens fansies and breed wanton delight are had of some in price when graver treatises are set light by as one of Terentius Comedies called Eunuchus was valued at eight thousand peeces of money which make two hundred crownes more than all Tullies Orations and other his learned workes were esteemed at But the choice of bookes should bee as the choice of Physicians Medicus non jucundior sed utilior eligitur A man will have a Physician rather profitable that can doe him good than pleasant to feede him with words Such difference there is in bookes they which please the eare doe flourish with leaves but such as instruct the minde doe yeeld the fruit the one as a song of Musicke that endeth with the sound the other as wholsome physicke that worketh after it is gone the bookes of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentaries to instruct the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemoratives of mens folly Now what should be the reason why bookes of Divinity are so much at many hands contemned and treatises of vanity so highly commended may easily be conjectured for as Diogenes being asked why men used to give unto the blind and lame but not unto Philosophers made this answer Because they may thinke they may one day become blind and lame themselves but never hope to be Philosophers So mens affections being blind and lame and their phantasies vainly bent must needs delight in vaine and lame pamphlets which feede their humours and cannot brooke that which would purge them But leaving to complaine of that which I cannot helpe I cannot but commend that which I heare and have my selfe found that your Lordships respective care in preferring freely men of desert a rare president in these corrupt times and protecting and
in situation And so the Replier is answered QUEST VI. How Moses is said to goe up unto God Vers. 3. MOses went up unto God c. 1. Some thinke that Moses went aside to give himselfe to prayer and meditation as he was wont Calvin But this phrase of going up unto God sheweth that this was some extraordinary calling of Moses unto that place 2. Others thinke that Moses went up into this mount uncalled because there the Lord sometime appeared before in the fiery bush and had appointed that to be the place where they should sacrifice unto him and therefore Moses went up to the mountaine but not to the top of the mountaine remembring that hee was before reproved for approching so neare Lyran. Tostat. 3. But it is more likely that Moses for the same reason went not up into the mount till the Lord called him because of the reverence of the place and so the words are to be read For the Lord had called him Simler Genevens So also Oleaster And then hee is said to goe up to God not because it was the mountaine where God had appeared Vatab. Or because there was the cloud or some visible signe of Gods presence Simler But for that he heard Gods voice calling unto him from the top of the hill Quamvis nulla species sensibilis scribatur apparens in monte ipsa tamen vocatio c. Although no sensible shew is written to have appeared in the mountaine yet the very calling of God put Moses in hope there to find God Cajetan QUEST VII Why both these names of Iacob and Israel are joyned together Vers. 3. THou shalt thus say to the house of Iacob and tell the children of Israel c. 1. Hee calleth them the house or family of Iacob because as one house is to the master and father of the house so all that people were in respect of Iacob Tostat. They had all their beginning out of that family 2. He calleth them the house of Iacob rather than of Abraham or Izak because they had each of them but two sonnes nay in effect but one sonne a piece because the other were not counted their seede which were not sufficient to make a family but Iacob had 12. sonnes Oleaster 3. Both these names are joyned together Iacob and Israel to shew that as the first was Iacobs naturall and originall name the other was given him by grace so there were two sorts of Israelites those which were such only after the flesh others that were true Israelites according to promise Simler And that as Iacob had that name of supplanting and Israel for prevailing with God so they should seeke to be answerable to both these names in supplanting of vice and being strong with God Ferus And as Israel was a name given of God so they bearing this name should assure themselves they were the people of God QUEST VII How the Lord is said to carry them upon Eagles wings Vers. 4. I Carried you upon Eagles wings c. 1. Some by these two wings understand Moses and Aaron by whom the people were led Gloss. interlinear but Moses and Aaron themselves were carried upon these Eagles wings 2. Some understand the two Testaments Gloss. ordinar but they as yet had received neither of the Testaments 3. Therefore hereby is metaphorically described the singular protection of this people and their mighty defence and in divers respects 1. In respect of their speedy deliverance that all of them in one day being such a great multitude came out of Egypt which was an admirable thing Cajetan 2. In that they passed many difficulties in going thorow the red Sea in travelling thorow the wildernesse they went thorow all these hazards and difficulties as though they had beene carried upon Eagles wings Tostat. 3. The Hebrewes here write that the Eagle taketh her young ones and carrieth them upon her backe whereas other birds carry them in their talants whereby the Lord shewed his love Genevens and their safe and secure defence that they were extra omnem teli jactum without the compasse of all danger Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders frivolum videtur seemeth to be of no great credit Calvin fictitium c. it may be thought to be fained Oleaster The Eagle is said to beare them on her wings because when the young ones begin to fly shee doth support them with her wings lest they should fall Oleaster and she soareth with them aloft using them to flie against the Sunne Calvin And so the meaning is that as the Eagle supporteth and protecteth her young ones while they flie aloft that no danger can come neere them so the Lord protected his people 4. And as the Eagle stirreth her nest and provoketh the young to fly and defendeth them in flying when she changeth her place and nest so the Lord transported and removed his people stirred them out of their uncleane nest in Egypt to bring them to Canaan Oleaster As Moses setteth forth this similitude at large Deut. 32.11 As an Eagle stirreth up her nest fluttereth over her birds stretcheth out her wings taketh them and beareth them on her wings 5. And as the Eagle taketh her young ones aloft sic Deus eduxit eos elevatos in filios Dei So God tooke them advanced or lifted up to bee the sonnes of God and as the Eagle from aloft defendeth her young ones so God de superna nube pugnavit pro eis did from the cloud above fight for his people Cajetan QUEST VIII How they are said to be the Lords chiefe treasure Vers. 4. YE shall be my chiefe treasure c. 1. The word is segulah which signifieth a speciall and peculiar treasure above the rest as that is called peculium which the sonne and heire of the house hath of his owne beside the right of his fathers inheritance which he may dispose of as he thinketh good so the meaning is this that although the whole earth be the Lords by the right of creation yet this people should have a speciall interest in God before all other Tostat. 2. Beside the Lord had given unto them his law as to no other people in the world which he had committed unto them as a chiefe and principall treasure Vatab. 3. And herein as the Lord sheweth what prerogative they had over other people so thereby is signified how deare and precious they were in the sight of God Vos veluti populum quendam eximium mihi consecravi I have consecrated you to my selfe as an excellent people Theodoret. QUEST IX How they are said to be a kingdome of Priests Vers. 5. YE shall be unto me a kingdome of Priests 1. That as the Levites and Priests were chosen out of all the tribes of Israel to bee peculiar unto the Lord for his service so the Lord had chosen the seede of Abraham out of all the nations of the world Theodoret. 2. Or as the Priests did
have done it and not the Angels as it is said God prepared a worme to smite Ionas gourd Ion. 4.7 Therefore this observation also of Tostatus is untrue 4. But this evasion he hath that if the name of God be used and not of the Angels in such small and particular workes it is for the confirming of those that be weake but they which are weake because they cannot ascend at the first or comprehend the majesty and omnipotency of God had so much the more need by the secondary ministration of Angels to bee brought unto that high and deepe apprehension of God And indeed the ministry of Angels serveth especially for the comfort and supporting of the weake whose faith not serving them immediatly to depend upon God are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels So when Daniel was in great distresse and perplexity in the lions denne God sent his Angell to stop the mouth of the lions and to comfort Daniel Dan. 6.22 So when Ioseph was doubtfull what to doe concerning Mary an Angell of the Lord appeared unto him in a dreame to confirme him saying Feare not to take Mary for thy wife Matth. 1.20 5. That instance of Iakobs vision of the ladder directly proveth that it was God that appeared unto Iakob and not an Angell 1. Because it is said that Iehovah stood upon it and said by which name of Iehovah no Angell is called in Scripture 2. He that speaketh to Iakob nameth himselfe the Lord God of Abraham 3. He that speaketh is but one but the Angels which ascended and descended were many 4. He saith The land whereon thou sleepest will I give thee and thy seede but the earth is only the Lords 5. Iakob himselfe saith that Iehovah was in that place Gen. 28.16 6. 1. The people were but yet weake while they were in the wildernesse yet then and there that great worke of leading and keeping the people and bringing them to the land of Promise is ascribed to an Angell which was none other but Christ the Angell of Gods presence Exod. 23.20 2. Yea wee shall finde that mention is made oftner in the stories of the Patriarkes and first Fathers of Israel as in the bookes of Genesis and Exodus when they were yet as it were in their infancy of the apparition and ministry of Angels then afterward for it was fit that they should be confirmed by such visible and sensible meanes therefore this reason here alleaged by Tostatus holdeth not 3. And in that place whereof instance is given by Angel is understood some Prophet and man of God not any of the celestiall spirits because the place is named from whence he came from Gilgal and hee is said to ascend or goe up but Angels descend from heaven and it is not unusuall in Scripture to call Prophets the Lords Angels as Hagg. 1.13 and Apocal. 2. and 3. chapter thorowout QUEST XXI Whether it were Iehovah the Lord Christ or an Angell that came downe upon mount Sinai 7. BUt that it was Iehovah himselfe the Lord Christ that appeared in mount Sinai and talked with Moses and gave them the law it is thus proved 1. Because he is called Iehovah which name is never in Scripture given unto Angels 2. Hee saith vers 5. Though all the earth bee mine but the earth is the Lords Psal. 24. not the Angels 3. The Lord here maketh a covenant with his people vers 5. But God himselfe not the Angels make a covenant with men to bee his people And so the Lord saith hee was an husband unto them Iere. 31.32 but Christ and not the Angels is the husband of the Church behold the Church is not the spouse of the Angels but Christs 4. He which writ the Law in tables of stone was the same that gave the Law to Moses but those tables were written by the finger of God Exod. 3â— 18 the same finger that writeth in the fleshy tables of mens hearts Ierem. 31.33 2. Cor. 3.2 5. S. Paul saith it was ordained by Angels in the hand of a Mediatour Gal. 3.14 The Angels attended as ministers and as the Lords instruments were used in those thunders and lightnings But the Lord himselfe the Mediatour both of the old and new Testament was there present as the Author of the Law as Moses saith The Lord came from Sinai c. he came with ten thousand of Saints and at his right hand a fiery Law for them Deut. 33.2 6. He that wrought those wonders in Egypt and carried the people as upon Eagles wings was the same that delivered the Law vers 4. But Iehovah himselfe did the first for many of the wonders in Egypt could not be done by any but the Lord as in converting and changing of one substance into another as of a rod into a Serpent of water into bloud of the dust into lice And so much Tostatus himselfe confesseth Fiâ—â—ant talia portenta quae nullus poterat facere nisi Deus Such wondrous things were done which none could doe but God So it was Iehovah himselfe that did leade the people thorow the red Sea and destroyed the Egyptians as chap. 14.24 Iehovah looked unto the hoast of the Egyptians out of the fiery and cloudy piller who is before called the Angell of God vers 19. which was the Lord Christ called the Angell of the covenant Malach. 3.1 So chap. 15.14 Iehovah brought the waters of the Sea upon them And further that Iehovah himselfe conducted the Israelites is evident Exod. 33.15 My presence shall go with thee And yet the Lord saith Exod. 23.20 Behold I send an Angell before thee to keepe thee in the way but what Angell this was is expressed afterward my name is in him This great Angell of the covenant in whom was Gods name and his presence who else could it be but the Lord Christ the Iehovah And that God himselfe appeared unto the Patriarkes and Prophets and not the Angels onely it is evident Numb 12.8 where the Lord saith Vnto Moses I will speake mouth to mouth c. he shall see the similitude of the Lord and the Apostle witnesseth that he that is Moses endured at he which saw him which is in visible Heb. 11.27 Not that Moses did see the very glory and substance of God who is invisible and whom never man saw nor can see 1. Tim. 6.12 but he saw only his backe parts Exod. 33.14 that is some part of his glory as the Lord thought good to reveale according as Moses was able to apprehend And that in this place it was Iehovah himselfe that came downe in Mount Sinai beside these reasons before alleaged it is the generall opinion of Divines both old and new Gregor Nyssen Praecepit Deus populo per Moseâ— ut tam corpore quam animo mundus fierit God commanded the people by Moses that they should be cleane both in body and soule Hierom. Accessuri ad audienda verba Dei
Gloss. interlinar Si quis lapsus in haresim c. If any being fallen into heresie or blasphemy doe abuse the sacred Scriptures he shall perish eternally But there is no certainty in these devised allegories neither will the text warrant them therefore I will not insist upon them QUEST XXVI Whether at any time it were lawfull for the people to goe up to the mountaine Vers. 13. WHen the horne bloweth long they shall come up into the mountaine 1. Some thinke that after the Lord was gone from the mount then Moses commanded by the sounding of an horne to give notice to the people thereof that the people might then come up into the mountaine Cajetan Simler But it is rather to be understood of the sound of a trumpet which the Lord caused to bee heard by the ministry of the Angels Osiand Hugo de S. Victor As vers 16. mention is made of a sound of a trumpet which was a signe of Gods presence 2. The Septuagint and Chalde reade When the trumpet shall cease then the people may goe up but the word is mashac which signifieth to protract When the sound of the trumpet shall be protracted or blow long they should goe up and to what end should the people goe up when the Lord was gone it would but have shewed their curiosity to gaze upon the place where the Lord shewed himselfe especially seeing as Iosephus writeth it was such an high hill aâ— that it did not only Ascensus hominum sed aspectus defatigare Weary not only their going up but their very sight And after the trumpet had sounded the people were bid to returne into their tents Deut. 5.3 and so to goe from the hill therefore not to come up to the hill Tostat. 3. Iuxius thinketh that this blowing long of the trumpet did signifie an end of that sacred action as in the end of songs the use is to conclude with a long and protracted sound and this he thinketh was done when the camps removed from before Sinai Numb 10. But it was needlesse to give them a signe by the sound of a trumpet then seeing the cloud removed and the Lord spake also to Moses to depart from that place and this was a yeere after but this thing which is here spoken of was by all likelihood presently done 4. Some thinke that they were not simply forbidden to come up into the mountaine but that they should not doe it of themselves they were to expect till they were called Humanam an daciam compescens premit c. So hee doth keepe under humane audacity and stirreth them up to obedience to the voice of God Raban ex Lippoman But it is cleare that the people were absolutely bidden to keepe their bounds and not to goe up into the mount vers 24. 5. Therefore the meaning is that the people when they heard the sound of the trumpet should then come out of their tents unto the bottome of the hill so farre as their limits and marks extended but not beyond Rupert Hugo de S. Victor And this to bee the sense the words following shew that when the sound of the trumpet was exceeding loud vers 16. which is the same mentioned before vers 13. when the horne bloweth long then Moses brought the people forth of the tents to meet the Lord vers 17. that the people might heare the Lord talke with Moses vers 9. and that this was the ascending unto the mount ad ejus radicem non ad cacumen to the bottome not to the top Hugo it may be gathered chap. 24.9 where it is said that Nadab and Abihu and 70. of the Elders went up with Moses and Aaron and yet Moses onely with Ioshua went up to the mountaine vers 13. that is to the top of the hill the other might ascend to some part of the hill about the bottome which was higher than the place where the host was encamped but the bounds and limits which were set they exceeded not Tostat. quaest 8. 6. The morall application is this that as the people came not up to the mount or toward the mount till the trumpet began to sound loud so Ad sacram praedicationis vocem ad superna debet se erigere mens auditorum so the minde of the auditors must be lifted up to things on high at the voyce of preaching Raban The mysticall interpretation also is this This loud sound of the trumpet signifieth the loud sound of the Gospell over all the world whereby wee are called to more full and perfect knowledge of God Lex non ad montem adducere potest illos quos informavit The law cannot bring them to the hill whom it instructeth but the trumpet of the Gospell Procepius Christ also shall call us by the sound of the trump in the last day and we shall meet him in the aire and ascend up unto him and so ever remaine with him as the Apostle teacheth 1 Thess. 4.17 QUEST XXVII Why Moses is not set downe to have reported all to the people which was given him in charge Vers. 15. ANd he said unto the people Moses received two commandements from God that he should sanctifie them and set them marks and bounds with a penaltie of death to them that went beyond them but of this latter hee saith nothing and for the former he maketh mention of not comming at their wives which was not mentioned before But it is not to be thought that Moses being so commended for his faithfulnesse did either conceale any thing of that which was given him in charge or adde any thing But the Scripture useth to avoid needlesse repetitions not to make mention of the same thing twice therefore because this is set downe before in the Lords charge unto Moses it is not rehearsed againe but it is evident vers 23. that Moses had declared that also unto the people what danger there was in passing their bounds And as here in Moses report to the people somewhat is omitted which is spoken of in the charge so at other times some things are reported by Moses which were given in charge but not expressed as chap. 12.22 that clause of sprinkling the doore-posts with hyssop dipped in the bloud was not mentioned in the law of the Passeover before prescribed but onely in Moses relation to the people Tostat. QUEST XXVIII With what water they washed their cloaths Vers. 24. HE sanctified the people and they washed their cloaths 1. Moses is said to sanctifie the people because he declared unto them the will and commandement of God that they should sanctifie themselves and so they did accordingly Tostat. Nihil aliud fecisse legitur quam monnisse ad munditiem Moses is not read to have done any thing else but to have admonished them unto puritie and cleannesse Cajetan 2. By the washing of their cloaths the puritie of their manners is signified Cyrillus Lotione indumentorum corporis puritatem ostendit By the washing of the garments he sheweth the
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 usuall phrase in Scripture that the Lord
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
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
immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man desire to be washed of wantonnesse and pleasure it
not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other Commandements following Tostat. qu. 19. Contra. 1.
good Lawes proceed Lex enim per judicium facta est for the Law is made out of judgement Secondly it is taken pro ipsa exhibitione justitiae for the very exhibiting and administration of justice which is the execution of the Lawes Thirdly it is taken pro lege secundùm quam judicandum est for the Law it selfe according to the which judgement is given and in this signification is the word used here Tostat. qu. 3. QUEST VI. How Moses propounded these Lawes by speaking or by writing Vers. 1. WHich thou shalt set before them or propound unto them 1. Augustine saith Notanda est hic locutio c. The manner of speech is here to be observed this is said to Moses Thou shalt propound c. but the rest that followeth If thou shalt buy c. vers 2. is spoken to the people as unto Moses Locut 91. in Exod. 2. These Lawes Ab. Ezra saith might be propounded two wayes unto the people either by pronouncing them or by writing of them But it is evident chap. 24.3 that first Moses told all these Lawes by word of mouth before he writ them and he had first the peoples consent unto them for they were no Lawes till the people had received them and submitted themselves unto them And therefore as soone as Moses had propounded them the people answered with one voice All the things which the Lord hath said will we doe chap. 24.3 Tostat. qu. 3. QUEST VII Why the Israelites were called Hebrewes Vers. 2. IF thou buy an Hebrew servant c. This was a peculiar name to the Israelites to be called Hebrewes 1. which name is not derived of Abraham as some thinke for the name Hebrew beginneth with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain the name of Abraham with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aleph and beside there were other nations that came of Abraham as the Edomites Ismaelites Amalekites Midianites which should also by that reason have beene called Hebrewes 2. Neither is this name derived of the signification thereof which signifieth to passe over that therefore they should be so called because sometime they dwelt beyond the river in Mesopotamia and came over the river for Lot came over as well as Abraham and yet his posterity the Moabites and Ammonites were not called Hebrewes 3. Therefore they are so called of Heber not only because they were of him descended for other nations which came of Ioktan the second sonne of Heber descended of him yet were not called Hebrewes neither was this name given them in respect of the holinesse and true worship of God which Heber professed for in that sense they might rather have beene called by Abrahams name who is famous in Scripture for his faith and obedience but the reason of this name is because the Hebrew language which was peculiar and proper to the Israelites was preserved in the family of Heber when the tongues were divided at the destruction of Babel and so although many other nations did spring out of Hebers family yet it was so disposed by Gods providence that the true worship of God together with the Hebrew tongue should be preserved only among the righteous seed It is no other like but that in Abrahams house Ismael as well as Isaack◠and in Isaacks house Esau as well as Iacob spake Hebrew while they lived together but afterward when Ismael and Esau were departed from their fathers house they spake the tongue and language of those nations to whom they joyned themselves Tostat. qu. 4. QUEST VIII How the Hebrewes became servants AN Hebrew servant 1. The Israelites had two kindes of servants some were of other nations as most of the servants which the Romans had were such and these servants they might keepe a longer time than for six yeeres their servitude was perpetuall and hereditary both of themselves and their children the other kinde of servants was of their owne nation for whose benefit this Law is made Tostat. Oleaster 2. Some thinke that this Law is made concerning such servants being Hebrewes which were bought of the Gentiles but R. Salomon thinketh better that it is a generall Law concerning all servants that were Hebrewes howsoever they came to be servants Ex Lyrano 3. The Hebrewes became servants by these wayes 1. If any man did steale and had not wherewithall to make satisfaction hee was to be sold by the Judges and so the theft to be made good Exod. 22.3 2. If any did sell himselfe through poverty Deut. 15.12 or a man sell his sonne or daughter chap. 21.7 or when any were taken to be servants and bondmen for debt as 2 King 4.2 Simler 3. Or when any having a servant and being decayed had no longer any use or service for him he might sell him over unto another Lyran. 4. There might bee also a fourth occasion of servitude namely when in the civill warres which were among the Israelites as when the kingdome was divided after Salomons dayes they did take any Hebrewes captives or prisoners they afterwards became their servants Simler QUEST IX The difference betweene Hebrew servants and strangers NOw the condition of an Hebrew servant was more tolerable than of other servants which were of strange nations in these two respects 1. Their service was not so hard nor so cruell Levit. 25.43 Thou shalt not rule over him cruelly And before vers 39. Thou shalt not compell him to serve as a bond servant but as an hired servant and as a sojourner he shall be with thee that is his service should bee easie and gentle and their entertainment good as when one is hired yet herein the condition of such servants differed from an hireling the servant was bound generally during his service to doe any worke which his master enjoyned him but the hireling was onely to doe that worke for the which he was hired the hireling was free and at his owne disposition he could not be set over to another but so might the servant be sold over during the time of his service being not his owne man but to be disposed of at the will of his master Tostat. quaest 5. 2. The Hebrew servants differed from others in the time of their service which was not to exceed six yeeres whereas the bondage and servitude of strangers was perpetuall Simler Such as they were commanded by the Law to have Levit. 25.44 Thy bond servant and thy bond-maid which thou shalt have shall be of the Heathen which are around about you as were the 〈…〉 upon whom was laid the curse of perpetuall bondage or servitude Gen. 9.25 Cursed be Canaan 〈…〉 of servants shall he be to his brethren QUEST X. Of three kindes of liberty and how servitude is agreeable to the Law of Nature BUt here it will further be demanded whether servitude be agreeable to the Law of nature and how it commeth to passe that the Lord suffred the Israelites being a free people to be servants one unto another For the deciding of
this doubt there is a threefold kinde of liberty to be considered a naturall liberty civill and spirituall 1. The naturall liberty I call that wherein Adam was created being subdued to no bondage neither spirituall of sinne nor corporall in any outward subjection to any creature but as he had a freedome of will and was made Lord of his affections within that he needed not to have sinned unlesse he would himselfe so he had the dominion of the creatures given unto him This originall liberty of nature considered servitude and bondage was brought in as a punishment of sinne and so is not simply and of it selfe agreeable to the Law of nature 2. But now since Adams fall there is another kinde of civill liberty and civill servitude opposite unto it Civill liberty is defined to be a naturall faculty for every man to doe as himselfe liketh nisi si quis aut 〈◊〉 aut jure prohibetur unlesse one be hinâ—â—â—d by force or in right for that is no true liberty for a man against right to doe what him liâ—teth serâ—itude contrariwise deâ—â—eth unto a man power vivend◠〈…〉 to live as he would according unto nature Now this servitude simply accordeth not with nature as the Apostle saith If yet thou mayest be free use it rather 1 Cor. 7.21 shewing that every one by nature desireth liberty and freedome But after a sort this servitude is agreeable to nature not simply or of it selfe but as other punishments are said to be naturall as tending to the maintenance of society among men which is properly naturall And if it be objected why since all men are fallen in Adam and so brought into subjection why all likewise become not servants the answer is that two things must be considered in this our corrupt state the one is the Law of corruption brought in by sinne the other the goodnesse of God that although all men are subject by sinne to the same bondage and corruption yet the goodnesse of God qualifieth that slavish condition of nature as that some doe enjoy an outward liberty and freedome like as in the inward faculties of the soule the Lord giveth unto some more light of understanding dexterity of wit profoundnesse of judgement and other naturall gifts than unto others 3. The spirituall liberty is wrought in us by grace in Christ which is from the subjection of sinne and malediction of the Law that our conscience is no more terrified with slavish feare but we are at peace with God and beside by this spirituall liberty the faithfull have restored unto them the dominion over all creatures that though not in externall possession yet in a spirituall right all things are theirs whether the world life death things present or things to come 1 Cor. 3.22 and all things worke to the best to those that love God Rom. â— So these may very well stand together externall servitude and spirituall freedome it is possible for one to bee a freeman to God and yet a servant in the world and another to be a bondman to sinne and yet free in the world for there are divers objects of these two kindes of liberty and bondage the outward freedome respecteth this life and state the free use of riches and pleasures of this life the spirituall and internall freedome hath set before it the salvation of the soule the favour of God and life eternall Christian religion then overthroweth not the diversity of degrees among men But as Christ though he were by his spirituall right free from all taxes and impositions yet lest he should offend payed poll money Matth. 17. so Christians though they are made free by faith in the Sonne yet for the maintenance of peace and love and avoiding of offence in disturbing the temporall State they are bound as well as others to be subject unto the powers of this world Et potestatibus 〈◊〉 nos subjici in eo homine qui elementis ex quibus constat subditus est In respect of that man of ours which is subject to the elements whereof it consisteth Borrh. QUEST XI How these six yeeres are to be accounted Vers. 2. HE shall serve thee six yeeres in the seventh he shall c. Some doe expound this De publico generali anno septimo of the publike and generall seventh yeere some of the private as every mans service began Lippoman But that it is to be understood of the publike yeere of intermission it may be made plaine by these reasons 1. Because whereas every seventh yeere was appointed a yeere of intermission to forbeare tilling of the ground or exacting of debts Levit. 25. Deut. 15. if every man should make a yeere of remission of servants in his owne house and not observe the generall and solemne yeere of intermission this would have brought in and bred a great confusion Tostat. 2. This also appeareth by the analogy of the great yeere of remission which was in the fiftieth yeere for there the buying of possessions or servants was noâ— to be counted from the time of such buying but from the yeere of Jubile for as many yeeres or few remained of the Jubile so was the price to be valued Leviâ— 25. Tostatus 〈◊〉 Lyran. 3. And beside seeing in the seventh yeere there was a 〈…〉 for if a man might exact serâ—ice of his servant and not 〈…〉 more base than their substance which is not to be 〈…〉 then the meaning is not that every 〈◊〉 of the Hebrewes 〈…〉 for it might so full 〈◊〉 that he should serve but one if he were bought immediatly before the yeere of Jubile but that he should not at any time serve above six yeeres Tostat. QUEST XII The reasons why they ought to set their servants free HE shall goe out free for nothing 1. That is he shall pay nothing for his liberty because he is made free by the Law nor yet for any thing else As if the servant had lien sicke any time of the yeeres of his service and his master had beene at cost in healing of him his master in this case was to expect no recompence because his servant was as his possession even as the oxe or asse purchased for his profit and therefore his master was to stand to the losse of it Tostat. qu. 6. 2. And the reasons why this favour was to be shewed unto the Hebrewes being servants were these 1. The Lord saith For they are my servants which I brought out of the land of Egypt Levit. 25.42 that is he doth not only put them in minde of that generall benefit of their deliverance out of the bondage and servitude of Egypt the remembrance whereof ought to make them kinde and mercifull to their servants the Hebrewes which were partaken of the same common deliverance But the Lord likewise pleadeth his right and interest in them saying They are my servants so that although the Lord did somewhat depart from his owne right in suffring of them to serve six yeeres in regard of
their necessity yet if they should hold them in perpetuall servitude they should usurpe upon the Lords right seeing they were his servants 2. Another reason is taken from the manner and condition of their service Deut. 15.18 Hee hath served six yeeres which is the double worth of an hired servant which is so said either because the service of six yeeres is double to the time of hired servants who used to covenant from three yeeres to three yeeres Vatab. Or rather because their workes were more laborious than were the hired servants Iun. For hee was to doe his worke for the which he was hired and no more but the other when he had done in his businesse in the field came home and ministred to his master first before hee did eaâ— himselfe Luk. 17.10 And they only served not their master by day but by night they kept their flockes in the field as is evident in the example of Iacob Gen. 31.40 Simler 3. A third reason is taken from a promise of blessing The Lord thy God shall blesse thee in all that thou doest Deut. 15.18 Simler 3. Though this Law concerning the freedome of servants did specially concerne the policy of the Jewes and so belongeth not unto us for now servants are not bought and sold among Christianâ— in the Romane Empire but only hired Osiander Yet the equity of this Law doth binde us that all they which have others in subjection under them should use their authority moderately and in mercy Galas 4. The word here used châ—pshi interpreted free signifieth also solitarie because servants were not solitary or alone by themselves in the house but attended on their masters they which were free were solitary and by themselves giving no attendance upon any Oleaster QUEST XIII Why the space of six yeeres is limited for their service BUt concerning the limiting of the space of six yeeres for service and the appointing of the seventh for liberty what might be the reason thereof thus it is diversly scanned 1. Some doe thus moralize it by six yeeres they understand the perfection of the active life because in six dayes the Lord made the world hee that will come unto contemplation must first approve himselfe in action Lyrâ—n 2. Isidâ—re maketh this application in sex atatibus hujus sâ—culi servientes c. when wee have served the six ages of this world in the seventh which is the eternall Sabbath we shall be free 3. But I preferre rather Rupertus conjecture that this privilege of going out free in the seventh yeere and serving six was proper to the Hebrewes Quia videlicet pater â—orum Iacob sex annis pro gregibus Laban servivit c. Because Iacob their father served six yeeres for Labans flockes and went out free in the seventh chusing rather to sojourne with his fathers Abraham and Isaack than to serve among his kindred for more profit therefore Haec ingenuit as patris illam posteris apud Dominum thesaurizavit This ingenuous minde of their father did treasure up this privilege before the Lord for his posterity that none should be compelled to serve above six yeeres Rupert lib. 3. in Exod. cap. 35. 4. But the best reason of all is because as the Lord had from the beginning given them a Sabbath of dayes which was the seventh day of rest so also he gave them a Sabbath of yeeres that every seventh yeere the land should rest and servants should rest from their labours and debters from their creditors and they had also a Sabbath of seven times seven yeeres prescribed that when they had counted seven times seven yeeres then the fiftieth yeere should be the great yeere of remission the yeere of Jubile which was a lively figure of that acceptable time of generall remission at the comming of the Messiah QUEST XIV How the servant is said to come in with his body and to goe out with his body Vers. 3. IF he came himselfe alone 1. Some read If he came with his garment he shall goe out with his garment Hierom. Lyran. But the word is guph which signifieth a body not gaph a wing of a garment the true reading therefore is If he came with his body that is alone without either the body of his wife or children Oleaster And so read both the Chalde and Septuagint If he entred alone he shall go out alone 2. But this case is excepted that if he in the time of service should marry a free woman and not a maid servant given him by his master in this case the free woman should not lose her freedome but should goe out with her husband Tostat. qu. 7. 3. And beside as if he brought a wife with him he went out with his wife so by the like reason if he had children before they should be free likewise Iun. Nay if he should gâ—t children during his service by a wife married before his service those children also should â—oe out with him and not remaine with his master partus sequitur 〈◊〉 the childe followeth the condition of the mother Tostat. quaest 6. 4. And of the former reading If he come in with his body rather than with his garment these two reasons are given 1. Because it is not like that the same garment with the which he entred could continue six yeeres Pallican 2. And the servant was not to bee sent out with his garment alone but with a liberall reward of shâ—epe corne and wine Deut. 15.14 Simler 3. Beside the next clause confirmeth this reading but If he were married c. so to come in alone is to come without a wife or children Iun. QUEST XV. What manner of wife the master was to give to his servant Vers. 4. IF his master have given him a wife 1. Some indifferently understand any maid servant whether a stranger or an Hebrewesse and that such wife and her children shall be her masters till the time of servitude come out Genevens But the master had no power to give an Hebrewesse maid to his servant to wife but he must either take her himselfe or give her to his sonne vers 7 8. Piscat Tostat. It is understood therefore of such maid servants as were of other nations Osiana 2. But it seemeth that the master could not give a Cananitish woman to his servant to wife for they are forbidden to contract marriages with them Deut. 7.4 Tostat. quaest 7. Neither had the master power to give any free woman to his servant for the master was to give onely his owne but a free woman was none of his possession Tostat. 5. This must be understood if the servant will take a wife for otherwise he was not to be compelled for if there were not a free consent it is held to be no marriage and the Master could no more compell the servant to lye with a maid against his will to get children for his masters profit than to force his maid to play the whore for her masters advantage It must be
how the Lord is affected to the seventh day of rest that in remembrance thereof he also privileged the seventh yeare for the freedome of servants and the fiftieth yeare of Jubile Oleaster Whereby we are taught religiously to consecrate unto Gods honour the seventh day 2. Doct. Of Gods providence even in such things as seeme to fall out by chance Vers. 13. BVt God hath offred him into his hand Discamus non casuâ— aut fortunae istos occursus attribuere sed providentiae supremi Iudicis c. Let us learne saith Cajetane hereupon to attribute such occurrents not unto chance or fortune but unto the providence of the highest Judge Even these accidents which seeme to fall out by chance are ruled and governed by the providence of God as our blessed Saviour saith that even our haires are numbred and therefore nothing can happen unto us otherwise than as God disposeth 3. Doct. The fact is to be measured by the minde of the doer Vers. 13. IF a man have not laid wait Vides externa facta non esse judicanda juxta externam facti speciem c. You see that outward facts are not to bee judged according to the externall shew sed juxta internum facientis animum but according to the inward minde and purpose of the doer Lippom. As God saith to Abimelech when he had taken Sara Abrahams wife I know that thou didst this even with an upright minde Genes 21.6 4. Doct. In all wrongs there must be satisfaction and restitution made Vers. 19. HE shall beare his charges The injurie must be freely forgiven but yet there must be recompence and satisfaction made for the losse and hindrance so likewise vers 34. The owner shall make it good The law sheweth that restitution must be made for the hurt and damage made unto another Oleaster Therefore a man cannot looke for remission of his trespasse from God which he hath committed against his neighbour where he refuseth to make him amends it being in his power so did just Zachtus restore fourefold whatsoever he had wrongfully gotten Luk. 19.8 5. Places of confutation 1. Confut. Of the Anabaptists that denie the use of the sword unto the Civill Magistrate Vers. 14. THou shalt take him from mine Altar that he may die This place doth authorise and warrant the lawfull power of the Civill Magistrate in the use of the sword against the error of the Anabaptists which would altogether deprive the Magistrate of it urging that place in the Gospell Matth. 5.39 I say unto you resist not evill But here our blessed Saviour repealeth not the law of Moses An eye for an eye and a tooth for a tooth but onely reverseth the corrupt exposition of the Pharisies which by this text would give warrant unto privat men to seeke their owne revenge whereas the law giveth this power onely unto the Civill Magistrate So the Apostle also saith that the Magistrate heareth not the sword for nought for he is the minister of God to take vengeance on him that doth evill Rom. 13.4 2. Confut. Against the Papists that would exempt Ecclesiasticall persons from the Civill power Vers. 14. THou shalt take him from mine Altar Even the Priest ministring at the Altar if he had committed wilfull murther might be taken from thence and put to death by the Magistrate as R. Salomon noteth wherein appeareth the soveraigne right and power which then the Civill Magistrate had over the Priests of the law which Tostatus granteth but he saith that herein there was great difference betweene the Priests of those times and of ours and thereupon he putteth this note in the margen Nota differentiam inter Sacerdotes veteris Testamenti nova legis note a difference betweene the Priests of the old Testament and of the new law Tostat. quaest 16. Contra. 1. But herein is no difference at all for the Ministers of the Gospell are no more exempted now from the Civill power than the Priests were then for the Apostle saith Let every soule be subject to the higher power Rom. 13.1 In this generall speech none are excepted yea our blessed Saviour who might have pleaded a greater privilege in this behalfe then any refused not to pay tribute for avoiding of offence Matth. 17.27 See more of this question Synops. Centur. 1. err 98. 3. Confut. Against the great abuse of Popish Sanctuaries FRom mine Altar This sheweth that the Temple and Altar as also the Cities of refuge were privileged places for some kinde of offenders though not for wilfull murtherers Here then somewhat would be inserted concerning the great abuse of Sanctuaries and privileged places in times past 1. Concerning the beginning and first occasion of them it is grounded upon and derived from the judiciall constitutions of Moses who by Gods appointment assigned certaine Cities of refuge for some offenders to flee unto but not for all malefactors from Moses the Gentiles seemed to borrow the like custome in giving immunitie and privilege to some places As in Athens Hercules nephewes builded the Temple of Mercie and obtained for the same this privilege that they which fled thither for succour should not by violence be taken thence In Rome Remus and Romulus betweene the tower and the Capitol appointed a place of refuge called intermontius betweene the hilles after that the Temples and Altars and then the images of the Emperours were privileged to give protection to those which fled thither for succour And from this example came the like immunities which were given afterward to the Churches of Christians which was afterward enlarged unto Church-yards and Monasteries As this reason is alleaged in the Imperiall constitutions of Theodos. and Valentin that because the Gentiles gave such honour to their Idoll temples c. Quantum oportet praesidii ad sacratissimas aras confugientibus praestare How much reliefe ought we to yeeld to those which flie to the most holy Altars The same reason is yeelded Concil Matiscin 2. can 8. Simundani Principes suis legibus censuerunt c. If worldly Princes have decreed by their lawes that whosoever did flee unto their images should be without hurt how much should he remaine undemnified qui suae gremium matris Ecclesia petierit c. which goeth to the bosome of his mother the Church 2. Now for the convenient and necessarie use of such Sanctuaries and privileged places these reasons are brought 1. That they which were innocent as in the case of involuntarie killing might rescue themselves from the rage of the pursuers 2. They which were oppressed by unequall Judges might finde shelter here till either the Judges wrath were appeased or a more indifferent Judge found 3. Such places served for the reliefe of servants that were cruelly handled of their masters 4. And for such as were endebted and were pursued of their cruell creditours and exactours 5. And in time of warre such places were of speciall use that they which fled thither might be preserved from the sword As
said to rest when we cease from labour so the earth is said to rest when wee forbeare labouring therein Againe because the earth when it is plowed to bring forth fruit sendeth out the strength and nourishment thereof which is abated and weakened by continuall bringing forth of fruit for which cause wee see by experience that Husbandmen doe let their grounds lye fallow and rest to gather strength therefore in this respect also it is said to rest Tostat. qu. 9. And although by this rest of the seventh yeere both the earth waxed stronger for to beare fruit afterward and the beasts also of the field were provided for yet this was not the speciall end of this seventh yeere of rest but these were the reasons of the institution thereof 1. That the poore might by this meanes be liberally provided for when they might freely without any let reape the fruit of the ground of vineyard and olive trees Tostat. 2. It was a benefit also to the servants who this yeere were set at liberty and as they had every weeke a day of rest so now they have every seventh yeere a whole yeere of rest and intermission 3. Beside the rich hereby were taught to moderate their greedy desire in gathering and laying up the fruits of the earth without any end Gallas And in this yeere the rich man tooke care as well as the poore What shall I eat Therefore the Lord would teach them by experience what the state of a poore man was 4. This also was a type and figure of their spirituall rest in Christ which should be accomplished in the kingdome of God as this seventh yeere of rest was made perfect and full in the yeere of Jubile Simler QUEST XX. What the poore lived upon in the seventh yeere BUt here a further question ariseth what the poore did eat this yeere and that which they left the beasts of the field did eat 1. Augustine is of opinion that they did sow the seventh yeere as they did in the six yeeres yet they did not reape or gather their fruit this yeere but left it to the poore But this is against the text here for six yeeres they are bidden to sow and gather their fruits but the seventh to let it rest therefore there here being an apparent opposition betweene the six yeeres and the seventh in the seventh they were neither to sow nor reape but it is yet more evident Levit. 25.4 in this seventh yeere the Lord saith Thou shalt neither sow thy field nor cut thy vineyard And so it is the opinion of Iosephus and generally of the Hebrewes and with them consent Lyranus Tostatus Simlerus with others that the land did rest upon the seventh yeere from all manner of labour and tillage for it would have seemed an hard thing to the stiffenecked Hebrewes if they should have sowed and others reape 2. Cajetane thinketh that the poore lived by selling of such herbes as grew of their owne accord that yeere in the field vendebant eas ex earum pretâ—â— viveâ—â—â—â— they sold them and lived of the price of them but the text saith The rest of the land shall be meat for you Levit. 25.6 they then did eat of that which grew in the field 3. Wherefore they lived not only of the herbes which grew in the fields but of the fruit of vines and olives and other fruitfull trees Beside they had a kinde of harvest of the seed which was shed the former yeere as in some countries yet that are fruitfull the seed which was left after harvest doth bring forth abundance Gallas Simler and therefore it is said Levit. 25.5 That which groweth of it owne accord of thy harvest thou shalt not reape c. 4. And beside this common provision which came of it selfe out of the ground which as well the owner as the poore and strangers gathered for their use Levit. 25.6 the fruits of the sixth yeere were by Gods promise in such abundance as that they served for three yeeres the sixth seventh and eighth till the ninth yeere Levit. 25. vers 21 22. QUEST XXI Whether the seventh yeere were generally neglected in Israel 490. yeeres together as Tostatus thinketh NOw concerning the observation of this seventh yeere of rest Tostatus hath here a singular opinion by himselfe that it was neglected generally of the Israelites for the space of 490. yeeres and kept only during the time of 380. yeeres as he thus would gather from the going up of the Israelites out of Egypt till the captivity of Babylon under Nabuzaradan Nebuchadnezzars chiefe Captaine he counteth yeeres 867. which are thus divided from their departure out of Egypt unto the building of Salomons Temple were 480. yeeres 1 King 6.1 from the which he would have abaâ—ed 40. yeeres the time of the Israelites being in the wildernesse so there remaine 440. from the building of Salomons Temple untill the captivity he counteth 427. yeeres more so the whole maketh 867. of this time 490. yeeres they neglected the seven Sabbath of yeares and therefore they were 70. yeeres in captivity for omitting 70. Sabbaticall yeeres which fell out just in 490. yeeres as it is said 2 Chron. 36.21 To 〈…〉 of the Lord by the mouth of Ieremy untill the land had her fâ—ll of Sabbaths for all the dayes that 〈…〉 desolate she kept Sabbath to fulfill seventy yeeres Tostat. quaest 1â— Contra. 1. But it is not like that this observation of the seventh yeere of rest was so long time or generally neglected for part of this terme of 490. yeeres will reach Davids reigne for all the yeeres of the reignes of the Kings after David untill the captivity make but 440. the other 50. yeere will comprehend all Davids reigne and ten yeeres before some part whereof might extend to 〈◊〉 time but it is not like that such an evident Law under those faithfull Prophets and Kings would have beene omiâ—ted altogether 2. In the corrupt times under the idolatious Kings it is true that this yeere of remission was neglected as may appeare Ierem. 36.8.14 when as the King and Princes proclaimed liberty to their servants according to the Law and afterward revoked it againe for the which the Prophet thâ—re sharply reproveth them Neither would the faithfull Prophets of God have spared to tell the Princes and people of this great negligence if that the Sabbaticall yeere had altogether beene discontinued 3. In Hezekiah his time this yeere of rest was not intermitted for while the City was besieged by Senacherib for two yeeres together the land brought forth fruit without sowing 2 King 19.29 which blessing was conditionall in respect of their keeping of the seventh yeere of rest Levit. 25.6.21 They therefore enjoying the promised blessing did in all likelihood performe their due obedience 4. Beside captivity is threatned for the neglect of their Sabbaths of all sorts Levit. 26. â—5 both the Sabbath of dayes of weekes of moneths yeeres and seven yeeres It is as like that they
multitude of sacrifices which were to be offered therein as is prescribed Numb 28.29 4. And in regard of their continuance for two of them the Pasch and feast of Tabernacles continued each of them seven dayes the Pasch held from the 15. day of the first moneth unto the 21. day and the feast of Tabernacles likewise began the 15. day of the seventh moneth and ended the 21. day Pentecost onely hath one day allowed which was the 50. day after the Passeover Levit. 23.16 Tostat. 5. These feasts also were observed in remembrance of three great benefits the Passeover of their deliverance out of Egypt the Pentecost of delivering the Law and the feast of Tabernacles of their preservation in the wildernesse Lyranus QUEST XXXI Of the feast of the Passeover Vers. 15. THou shalt eat unleavened bread 1. This was the feast of the Passeover or of unleavened bread which were not two feasts concurring together as Cyril seemeth to thinke Alia est solemnitas Paschae ilia azymâ—rum licet conjuncta vidiatur c. There was one solemnity of the Pasch another of unleavened bread though they seeme to be joyned together 2. Mention is not here made of the Paschal lambe but only of unleavened bread not as Cajetane thinketh Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem c. Because all were not bound every yeere to offer a paschall lambe but to eat unleavened bread seven dayes they were bound c. For the contrary appeareth Exod. 12.24 they were bound to keepe the Passeover as an ordinance for ever but the feast hath the denomination of the greater part because they did eat the Passeover but one day but unleavened bread they did eat seven dayes together 3. In this feast they offered a sheafe of the first ripe corne which as Iosephus writeth was done in this manner Siccantes spicarâ—â— manipulum commandentes c. They dried an handfull of eares and so rubbed or bruised them and then offered them lib. 3. Antiquit. QUEST XXXII Why Pentecost is called the feast of the first fruits Vers. 16. THe feast of the harvest of the first fruits of thy labours This is called the feast of first fruits and yet in the feast of the Passeover the first sheafe was offered 1. Quod primi paâ—es nunc offerebantur Deo sicut in fine Paschae primae spiâ—ae c. Because the first bread or loaves of the new fruit was then offered as in the end of the pasch the first eares Cajetan which were not then so ripe to make bread of 2. Or because now they presented the first fruits of all their labours that is of all that they had sowen but before they brought the first fruits of some one kinde of graine onely which was first ripe Tostat. 3. Or then they offered only the first ripe eares as if a man went into the field and espied 〈◊〉 aliquas appropinquantes ad maturitatem aâ—â—e alias some eares hastening to be ripe before the rest them he gathered and offered unto the Lord but now in the feast of Pentecost they brought the first fruits of all Lyran. 4. This feast was celebrated propter benefictum legis data for the benefit of the giving of the Law Lyran. Which was given the 50. day after their going out of Egypt Tostat. And in remembrance ingressionis in terrum promissam of their entrance into the Land of promise when they did first eat of the fruit of the land Theodoret. And it was a signe of the giving of the holy Ghost which descended on the 50. day after the resurrection Lyran. QUEST XXXIII How the feast of Tabernacles is said to be in the end of the yeere Vers. 16. THe feast of gathering in the end of the yeere 1. Oleaster and Tostatus are of opinion that the common account of the yeere began in the seventh moneth when it was thought that the world was created but that upon occasion of the deliverance of the Israelites in the first moneth of the spring that was consecrated to be the first as touching the keeping of their feasts but the former order remained still for the account of civill matters But it is before shewed that the institution of Abib to be the first moneth was rather then revived than of new ordained and that is the more probable opinion that the world was created in the spring and that in remembrance thereof that was counted the first moneth 2. Cajetane saith It is called the end of the yeere in regard of the fruits of the earth which were then all gathered as both grapes and olives not in respect of the season of the yeere for September was the first moneth of the next yeere and so it should rather have beene said in the beginning of the yeere than in the end But seeing the same moneth was both the end of one yeere and the beginning of another it may be said to be in the end of the yeere though in the first moneth of the civill yeere quòd medicùm distat inesse videtur it might be said to be in it though it were distant a little Tostat. So also Lyran. Immediately after the end of the yeere 3. And wee are here to understand the gathering of all the fruits not only come which was before inned and in the barne seeing it was ripe foure moneths before in the feast of Pentecost but all other fruits as wine and olives which were then gathered as Deut. 16.13 Tostat. QUEST XXXIV Which were the three feasts wherein they were to appeare before the Lord. Vers. 17. THree times in the yeere c. 1. The Israelites had divers festivall times in the yeere as beside the continuall and daily sacrifice they had seven other feast dayes every weeke upon the Sabbath every moneth upon the first day thereof the feast of the Pasch and Pentecost and in the seventh moneth they had three more the feast of blowing of Trumpets upon the first day the feast of Reconciliation upon the tenth and of the Tabernacles upon the 15. which continued untill the 21. Thomas Now they are not bound to come together in all these feasts but only at three of them 2. Though it be not expressed here which three feasts they were to goe up in yet it is evident in other places the feast of the Passeover was one Deut. 16.2 they were to offer it in the place which the Lord should chuse and the continuall practice sheweth the same as is evident Luk. 2.41 the parents of our blessed Saviour went up every yeere to the Passeover So in the feast of Pentecost they were all to rejoyce before the Lord they their sonnes and daughters servants and maids Deut. 16.11 3. Onely the question is concerning the third time of their appearing before the Lord which some thinke was at the feast of the blowing of Trumpets in the 1. day of the seventh moneth and so they continued there during the two
other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to the appearing before the Judge at the latter day
he which spendeth his time here in heaping up of wealth in gathering of riches Quia cunctae haec quisque moriens deserit ante Dominum vacuus apparet Because everyone leaveth these things when he dieth he appeareth empty before the Lord. QUEST XXXVIII In what place they appeared before the Lord while the Arke and Tabernacle were asunder Vers. 15. APpeare before the Lord. While the Arke and Tabernacle remained together there was no question at all but that comming to the Tabernacle they appeared there before the Lord but afterward when the Tabernacle and Arke were asunder as they continued at the least the space of 90. yeeres all the time of Samuel and Saul which was 40. yeeres and all Davids reigne till the eleventh yeere of Salomon when the Temple was finished 1 King 6.36 when the Arke and Tabernacle were joyned together againe 2 Chron. 5.5 The doubt is all this while of the separating and dividing of the Arke from the Tabernacle which was the place where the people assembled to keepe their â—easts 1. Simlerus thinketh that where the Arke was they assembled before the Lord. So also Iunius That thither the Tribes went up to keepe their solemnities 2. But herein the opinion of Tostatus is more probable that where the Sanctuary and Tabernacle was there was the place of the solemne assemblies in their feasts for these reasons 1. The Arke was taken from the Tabernacle by the Philistims and kept among them seven moneths and returned in the beginning of the wheat harvest which was about Pentecost If now their festivities were solemnized only before the Arke then at this time in the space of those seven moneths in the absence of the Arke it would follow that two of their great solemnities of the Pasch and Pentecost were omitted which is not to be granted 2. There the meeting of the people was where the Altar of burnt offerings was and the Priests gave their attendance but that was not where the Arke was placed but where the Tabernacle was pitched as is evident 1 Sam. 21. where Ahemelech the high Priest with other Priests were at Nob attending at the Tabernacle the Arke then remaining at Kiriâ—â—hiâ—aâ—im 1 Cor. 6.1 3. After the captivity in the second Temple the Arke was not being lost in the destruction of the Temple and yet there their festivities were kept 4. Now this concourse of the people to the Tabernacle rather than to the Arke was not because it was more worthy than the Arke for the Arke was more worthy of reverence than the whole Tabernacle but by reason of the other implements which went with the Tabernacle as the Altar and table of shew bread and the rest and because the Priests gave their attendance there But if the Tabernacle had beene destroyed and the Arke onely had remained then without all question the Priests and people would have flocked to that place Tostat quaest 28. 3. But it will be objected that the place where the Arke was must needs be that place where they appeared before the Lord because there the Lord manifested himselfe and from thence delivered his oracles not only while it remained with the Tabernacle Numb 7.89 but when it was apart 2 Sam. 6.2 But in this it may be answered that the Lord did not onely give answer from the Arke but from the Tabernacle also Exod. 29.42 and there Ahimelech asked counsell of God for David though the Arke were not there 1 Sam. 22.10 yea the Priest with his Ephod consulted with God though neither the Tabernacle nor Arke were present as David asked counsell of God by the Priest Abeathar that had the Ephod 1 Sam. 23.10 therefore that argument followeth not Tostat. ibid. 4. But though I herein consent with Tostatus that the solemne assemblies and sacrifices were in the place where the Tabernacle was rather than where the Arke was yet herein I dissent from him He thinketh that it was not permitted sacrificia habere nisi 〈◊〉 in loco to have sacrifices but in one place because by this occasion the rude people might have thought there had beene many gods if they should have sacrificed in many places and for this cause the rest of Israel tooke exception to the two tribes and halfe beyond Jordan because they erected an Altar supposing they had made it to sacrifice upon Contra. 1. But it is evident while the Arke and Tabernacle were divided that they offered sacrifices in both places as 1 Sam. 6.14 the men of Bethshemesh offered a burnt offering before the Arke rejoycing at the returne thereof And at Nob where David and the shew bread given him to what end should the Priests have given their attendance but for the sacrifices 2. Neither was there any feare of bringing in a plurality of gods by this meanes seeing all Israel knew that both the Arke and Tabernacle were made at the appointment of one and the same God of Israel by the hand of his servant Moses 3. And the reason is not alike concerning that Altar which was made by the two tribes and halfe which the other tribes had in jealousie because that was erected by the direction and advice of men but both the Arke and Tabernacle had their institution from God and therefore there could be no such feare for sacrificing to either of those places QUEST XXXIX What sacrifice â— commanded here not to be eaten with unleavened bread Vers. 18. THou shalt not offer the bloud of my sacrifice with leavened bread 1. Some doe understand this generally of all sacrifices which were to be offered without leaven Levit. 2.11 Pellican Oleaster And the other Law Neither shall the 〈◊〉 of my sacrifice remaine till the morning Some likewise understand of other sacrifices for although the flesh of the sacrifices might remaine till the next day adeps tamen incendi debebat eodem die yet the fat was to be burned the same day Cajetan As is prescribed Levit. 7.3 But it is better referred to the Paschall lambe as the Chalde Interpreter expoundeth that they should remove leaven out of their house before they offered the Passeover Tostat. Simler Calvin And by far 〈◊〉 principall is understood whatsoever remained of the Paschall lambe as is further declared Exod. 34.25 Iun. Where it appeareth that both these precepts are specially given concerning the Paschall Lambe 2. And the reasons thereof were theâ—e 〈…〉 c. Because the fat doâ—th easily corrupt and putrifie which was an 〈◊〉 thing that any part of the sacrifice should bee suffered to putrifie Gâ—llas As also lest the 〈…〉 the next day Sacerdotes comederâ—nt quod Dei â—â—at the Priests might eat 〈◊〉 which was the Lords 〈◊〉 Oleaster QUEST XL. When the Passeover was to be killed NOw concerning the place where the Passeover was to be offered 1. It must be considered that they were not in the yeerely keeping of the Passeover to doe as they did in the first institution in Egypt every one killed it in his owne
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
because it is called the booke of the covenant but the covenant betweene God and his people pracipuâ— consistit in dâ—câ—m praceptis chiefly consisteth in the ten Commandements Contra. The covenant here made with the people was that speciall bond wherewith the Israelites were obliged and tied unto God more than any people beside and this was the bond of the Ceremoniall and Judiciall lawes for the Morall law is grounded upon the Law of Nature and all people are bound to obey it so that if the Israelites respâ—erent pracepta ceremonialiâ— judicialia nullum foedus magis cum eis esset quà m cum aliis gentibus should have refused the ceremoniall and judiciall precepts there had beene no more covenant made with them than with other nations Tostat. Therefore it is not necessary to comprehend in this place under this covenant the Morall law but such peculiar precepts as onely concerned Israel 3. Wherefore it is more probable that those words of God which Moses did write were only the Judiciall and Ceremoniall lawes rehearsed in the three former chapters and not the ten Commandements of the Morall law for these reasons 1. Moses writeth the same Lawes which he had rehearsed vers 3. But he rehearsed only the Judicials and Ceremonials which he had received of God and were not yet published he needed not rehearse the ten Commandements which the Lord had pronounced with his owne mouth therefore them he writ not Marbaâ—h 2. The ten Commandements were first written by the Lord himselfe in two tables of stone as the Lord himselfe telleth Moses vers 12. therefore seeing the Lord purposed to give the Morall law written with his owne hand it is not like that he would command Moses to write it before for Moses did not write this booke of his owne minde but by the Lords direction Lippom. Pellican Gloss. interlin and Augustine quaest 89. QUEST VII Whether Moses rose up the next morning Vers. 4. ANd he rose up early 1. Cajetane thinketh that this was not the next morning because it is not said the next morning and that some time came betweene the publishing of the lawes and this morning wherein Moses wrote the said Lawes But Cajetanes reason is but weake for Gen. 19.27 it is said Abraham rose up in the morning which was the next morning though it be not so expressed and the like may be found in other places And the Lawes which Moses did write might be finished in one day so that there is no necessity to imagine any longer time to come betweene 2. Rupertus thinketh that this morning was upon the 50. day when the Law was delivered But that is not like for that morning there was thunder and lightning and the sound of a trumpe chap. 19.16 so that all the people was afraid it was then no time to build an Altar or to doe those other things here described they were all attent then and prepared to heare the Lord. Beside Rupertus must hold this chapter wholly to be transposed to maintaine his opinion which is shewed before qu. 1. not to be so 3. Therefore this is like to have beene the very next morning as thinketh R. Salomon Lyranus and Tostatus and Gallasius useth this reason Verisimilius est Moseâ—â— haâ—d diâ— distulisse haue gratiarum actionem It is more like that Moses would not long deferre this thanksgiving c. QUEST VIII Whether there were 12. pillars beside the Altar Vers. 4. ANd set up an Altar and twelve pillars c. 1. Some thinke that Moses erected twelve Altars But beside that this is against the letter of the text which speaketh but of an Altar Lyranus It had beene dangerous to have made so many Altars to sacrifice upon which might have beene an occasion to draw the people to superstition as though they were not to sacrifice all to the same God Tostat. 2. Some thinke that this Altar was set up upon twelve stones which were taken according to the number of the twelve tribes Cajetan Ferus As Elias built an Altar of 12. stones representing the 12. tribes 1 King 18.20 Lyran. Osiander And Ioshua made an Altar of 12. stones which were brought out of Jordan Iosh. 4. And the signification hereof was this that the sacrifice made upon that Altar consisting of 12. stones was for the benefit of the 12. tribes and that as those 12. stones made but one Altar so the 12. tribes belonged unto one God Tostat. Contra. 1. The word used in those two places given in instance is abaâ—iâ—â— which signifieth stones which were gathered together to make one Altar or heape but here the word is mâ—â—zabah which is a pillar so called à standâ— because it standeth alone and is erected and set up as a monument neither is it said here that Moses made an Altar of these pillars as Elias did of those stones 2. And againe the signification is more full to erect an Altar by it selfe which was a type of Christ our true Altar and the pillars by themselves that so both the parties Christ on the one part and the people on the other here contracting and making a covenant might be the better thereby prefigured Iun. 3. Therefore because they are said to be 12. pillars not stones it is like they were set up apart as more conspicuous monuments representing the 12. Tribes And this is more consonant to the text that saith Moses set up an Altar and 12. pillars which the sense will give to be beside the Altar especially seeing the perfect distinction athuah commeth betweene and divideth the sentences Iun. Vátab 4. And there were foure kindes of these pillars 1. Some served as memorials of the death instead of their sepulchers as Iacob erected a pillar for Rachel Genes 35. 2. Some pillars served for Altars as Iacob set up such an one in Bethel and powred drinke offerings upon it Genes 35.16 3. Some were superstitious pillars consecrated to Idols such the Israelites were forbidden to make Levit. 26.1 4. Some pillars were used as monuments and remembrances of some notable thing done in that place where they were pitched as was the pillar which Iacob erected Genes 28.18 Tostat. quaest 5. And of this sort was this pillar QUEST IX Whether the names of the Tribes were written in these stones Vers. 4. TWelve pillars 1. Some thinke that the names of the 12. Tribes were graven in these pillars Borrh. And this opinion may be thought more probable both because a better remembrance might have beene kept by this meanes in the writing of their names than otherwise and afterward the names of the 12. Tribes were graven both in the two onyx-stones which the high Priest did beare in his Ephod upon his shoulder six in one stone and six in another and in the 12. precious stones inclosed in the breast plate Contra. 1. The memoriall of this solemne sacrifice might very well be kept only by the sight of the 12. pillars without any graving as their passing over
Jordan was kept in memory by that heape of 12. stones Iosh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones and in the Priests breast plate because Moses had a commandement so to doe here he had none but rather the contrary as shall he now shewed 2. Wherefore these pillars were plaine stones without any carving or graving for so the Lord had given Moses a strait charge chap. 20.25 that they should not build an Altar of hewen stones for if they lift up a toole upon it they should defile it Tostat. qu. 7. QUEST X. Whether the Tribe of Levi were here reckoned among the 12. Tribes ACcording to the twelve Tribes As yet Levi was counted for one of the 12. Tribes as may appeare by these reasons 1. When the Tribes were reckoned without any relation to their inheritance they take denomination from the persons which were founders and fathers of those Tribes and therefore Apocal. 7. where under the 12. Tribes the faithfull are understood which belong to Christ which is the true Israel of God where is no respect of any such inheritance Levi is there counted among the Tribes 2. Untill Ephraim and Mâ—nasses were made two distinct Tribes Levi was not excluded and that was not done untill the Tribe of Levi was separated from the rest for the service of the Tabernacle which was not before the beginning of the second yeere of their departure out of Egypt Then Ephraim and Manasses were counted for two Tribes as we reade Num. 1.10 and 50. Untill that time then of sequestring and setting apart the Tribe of Levi it was counted one of the 12. Tribes Tostat. qu. 8. QUEST XI Who were these young men which sacrificed Vers. 5. HE sent young men of the children of Israel 1. These were not the two sonnes of Aaron Nadab and Abihu as Gloss. interlin for as yet the Priesthood was not assigned to Aaron or his sonnes Lyran. And although Moses had knowne before that they should be appointed Priests yet it would not so well have contented the people that they two should have offered for all the whole host Tostat. Lyran. And yet it is not unlike but that Nadab was one of the young men that was sent because he was the eldest sonne of Aaron who was elder than Moses for yet it belonged to the first borne to sacrifice before the Levites were separated to that end 2. Osiander thinketh that these young men were the Levites and Priests the one to prepare the sacrifices the other to offer them But as yet the Levites were not appointed to this office 3. Oleaster thinketh that these young men were not only the first borne nor yet sent to sacrifice but only to minister and attend upon Moses in the sacrifice So also Pelargus seemeth to thinke Iuniores ad labores prompti sunt alacres The younger sort are prompt and ready to labour the elder to take advice and counsell But the text saith that these young men offered burnt offerings they did not then only labour and minister and give their attendance about the sacrifices 4. Wherefore these young men were none other than 12. of the first borne of the chiefe of the Tribes for unto them the right of sacrificing belonged before the institution of the Priesthood for the first borne were holy unto God as appeareth chap. 13. Iun. So also Tostatus Lyranus Gallasius QUEST XII Why they offered no sinne offerings Vers. 5. OFfered burnt offerings c. and peace offerings c. 1. Here is mention made only of two kind of sacrifices burnt offerings which were wholly consumed and peace offerings whereof part was reserved that they afterward did eat of vers 11. 2. There was a third kinde of sacrifices called sinne offerings which they did not sacrifice here both because the people had not at this time committed any speciall sinne for the which they should sacrifice and as yet the rites and ceremonies of this kinde of sacrifice were not appointed as that of the peace offerings the offerer might eat part but of the sinne offerings he was not to eat at all but the Priest sometime was allowed to eat thereof sometime not as appeareth Levit. chap. 4 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of sinne offerings for if they offered them to have their sinnes forgiven then they were peace offerings pro pace habenda in respect of that peace which they desired to have with God and if they had already obtained forgivenesse of their sinne then were they peace offerings pro pace habita cum Deo for the peace which they had with God Tostat. qu. 9.10 QUEST XIII In what sense the Prophet Amos saith They offered no sacrifices BUt seeing here is evident mention made of sacrifices which these young men of the children of Israel offered unto God how can this stand with that saying of Amos who seemeth to affirme that for the space of 40. yeeres they offered not sacrifices unto the Lord Amos. 5.25 Have yee offered unto me sacrifices and offerings in the wildernesse 40. yeeres O house of Israel but ye have borne Siccuth your King c. 1. Hierome first answereth Omnes hostiâ—â— c. non Deo obtulisse sed Moloch regi c. That all the sacrifices which the Israelites offered in the wildernes they offered not to God but to Moloch their King c. But the contrary is evident here that they sacrificed indeed unto God 2. Therefore he hath another answer they are said not to sacrifice because when they sacrificed Non voluntate sed pâ—narum fecerunt metu They did it not willingly but for feare of punishment c. But the readinesse and willingnesse of the people is manifest here for they all answered with one consent All that the Lord hath said will we doe 3. Therefore Cajâ—tans answer is more fit the Prophet so saith Quia fuerunt rara sacrificia c. Because sacrifices wete rare in the desert they had not their daily and ordinary sacrifices as afterward in the land of Canaan to the same purpose also Gallas QUEST XIV Of the number of the sacrifices here used Vers. 5. WHich offered burnt-offerings 1. The Latine Translator readeth They offered burnt-offerings and sacrificed peace-offerings unto the Lord twelve bullockes which reading Tostatus followeth saving that he thinketh that these twelve bullockes were rather for burnt-offerings for every tribe one than for peace-offerings for seeing the people might eat of part of their peace-offerings one bullocke had beene nothing for a whole tribe wherein there could not be lesse of men women and children than 150. thousand Tostat. qu. 11. But this labour he might have spared whether these twelve bullockes were for burnt-offerings or peace-offerings for in the originall there is no number expressed at all The interlinearie Glosse also by these twelve bullockes understanding the twelve Apostles qui orbem mugitibus praedicationis impleverunt which filled the
they baked the bread in as Borrhaius noteth out of the traditions of the Hebrewes the golden vessels only served to place the loaves in being baked and set upon the table The Latine Translator calleth them acetabula which properly signifieth sawcers or little dishes but they were no small dishes that contained loaves of that bignesse every one having eight pound as thinketh Ribera the word also signifieth sawcers to put vineger in whereupon the Interlinearie glosse by these vineger sawcers would have signified mordax praedicatio quae vitia corradat biting speech to nip sinne But this is very improperly gathered for as Tostatus noteth in the Tabernacle nullus erat aceti usus there was no use for vineger 2. The second kinde of vessell is caphath which signifieth an hollow vessell like to the palme of the hand which served for the incense Iunius Vatablus Pelargus The vulgar Latine calleth them phialaâ— cups to examine the wine in which was offered Lyran. Tostat. So also Rupertus who thinketh they were glasses but that cannot be seeing all these vessels were of gold and here was no use for vessels and cups to receive wine in all these served for the shew-bread table 3. The third kinde are kesoth which were not thuribula incense cups as the Latine Interpreter whom Lyranus and Tostatus follow for they are spoken of before R. Salomon thinketh they were golden canes or reeds which were put betweene the bread to convey the aire unto the loaves that they should not mould So also Vatablus and Montanus But they were rather covers for the other plates and dishes to cover the bread and keepe it close and so they might better be preserved from putrifying or moulding so thinketh R. Iehudah a most ancient Hebrew writer and this is the more probable because Num. 4.7 they are called scutâ—llae tegminis plates to cover with Iun. 4. The fourth sort of vessels are called Menakiâ—th which word commeth of nakah to cleanse 1. Iunius calleth them scopulas beasomes Cajetane mundateria cleansing things Montanus expurgatoria instrumenta instruments to keepe the table cleane with But seeing these instruments were all made of gold they had beene very unfit to sweepe or cleanse the table 2. Neither were they cyathi powring cups or spout-pots as Tostat. Lyran. following the Latine text which readeth to offer drinke offerings whereas the word nasaâ— signifieth rather here to cover than to powre forth as is before shewed 3. Oleaster thinketh they were certaine mantils that covered the bread and other vessels but this could not be because they were all of gold and the face or shew-bread was not covered or hid in the Tabernacle 4. Therefore it is most like that these were the covers to the incense cups as they are joyned with them Lev. 4.7 as the other before called kesoth served to cover the bread-plates or dishes So Vaâ—abl Lippom. QUEST XXXIX Why it was called the shew-bread or face-bread Vers. 30. ANd thou shalt set upon the table shew-bread or face-bread 1. R. Salom. imagineth they were called face-bread because on two sides they were turned up like unto simnels 2. Other of the Hebrewes thinke they were so named because they were made foure square like unto a bricke with foure plaine sides which they call faces Ex Oleast 3. Others because they were baked in certaine moulds and so were of the same fashion above and below otherwise than our common bread which is flat on the bottome next the harth and round above Tostat. Lyran. 4. Cajetane conjectureth that they were notati characteribus duodecim silâ—erum Israel printed with markes of the twelve sonnes of Israel and therefore so called 5. But indeed they have that name given them because they were alwayes in the face and sight of God as the words following expound Before my face continually And in the same sense the Septuagint translate here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face-bread or presence-bread and sometime they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew-bread which terme the Apostle retaineth Heb. 9. and the Latine translator followeth calling them panes propositionis shew-bread in the same sense because they were alwayes set forth and shewed as in the presence of God but the sense is more full and evident to call them panem facierum as Vatab. Montan. Pagnine or in the singular panem facâ—eâ— face-bread Iun. because the word panim in the Hebrew wanteth the singular Ribera And whether from the Hebrew word panim in this sense the Latine word panis bread may not be derived I leave it to the Readers consideration QUEST XL. Of the order and quantity of thâ—se loaves COncerning the order and manner of setting these loaves 1. Tostatus thinketh that they were set in duobus cumulis in two heapes and his reason is because otherwise so many loaves being of that bignesse containing every one two tenth deales of an Epha could not be placed in a table of so small breadth 2. But it is more like that these twelve loaves were placed in duobus ordinibus in two rowes or orders one upon another as may be gathered Levit. 24.6 Thou shalt set them in two rowes or orders six in each row and the same reason alleaged for the heaps may be urged against Tostatus for unlesse these loaves so many in number and so great in quantity had beene placed in order and not tumbled in heapes they could not have beene all set in so small a roome 3. And concerning the quantity of these loaves they did each of them consist of two tenth deales of an Epha that is two Homers Levit. 24.5 And every Homer held about three pints as is shewed before qu. 24. in chap. 16. Iosephus saith that every loafe contained two of the measures called Assaran and the Assaran held seven of the measures called Châ—tyla which was about a pound weight so that every one of those loaves did weigh about seven or eight pound Ribera QUEST XLI Of the mysticall signification of the table of shew-bread NOw as touching the mysticall sense and application of the table of shew-bread with the instruments thereof 1. Beda by the table made of Shittim wood understandeth the Scriptures consisting of the holy acts and sayings of the Prophets and Patriarkes By the foure rings the foure Evangelists by whom the Gospell was catried and preached to all the world By the foure feet the foure senses of Scripture the historicall allegoricall tropologicall anagogicall Rabanus also followeth the same steps 2. By the divers vessels the goblets the incense cups the dishes Gregorie understandeth the diversity of gifts in the Church which all helpe to furnish the Lords spirituall table 3. Iosephus by the table and twelve loaves thinketh the yeere with the twelve moneths to be deciphered 4. Genuaâ—â—us thereby understandeth the earth and by the loaves the fruit thereof 5. Some by the Altar of incense understand the contemplative life which is spent altogether in the contemplation and praise of God by the table of
8. QUEST XII Whether the high Priest did well in meeting Alexander in his Priestly attire BUt if it were not lawfull to carrie the Priestly garments out of the Tabernacle it will be objected that Iaddua the high Priest being apparelled in his Priestly robes met Alexander the Great without the gates of Jerusalem and by the sight of him Alexanders wrath was appeased and the Citie delivered from the danger which was feared 1. Here it may be answered that as wee receive this part of Iosephus narration how Alexander meeting the high Priest reverenced him and adored that God whose name hee carried written in his forehead so if we give credit to the rest how that after publike supplication made before unto God and solemne sacrifice for their deliverance the Lord appeared in a dreame the next night unto the high Priest appointing him to go forth to meet Alexander in his Priestly attire this being admitted for truth this question is at an end for by Gods extraordinarie direction the Priest might do that which ordinarily was not lawfull as though they had a strait charge to offer their sacrifices at the doore of the Tabernacle yet the Prophets as Samuel David Elias built Altars in other places and there offered their sacrifices Tostat. quaest 17. 2. But though there had beene no such vision shewed to the high Priest which it is not necessarie to beleeve seeing Iosephus is found to be very forward in setting downe such things as might tend to the credit of his nation yet this act of the high Priest might be justified in respect of that necessitie whereunto they were then brought for the ceremoniall lawes were to give way in such cases as David to satisfie his hunger might lawfully eat of the shew-bread which otherwise none were to eat of but the Priests So likewise they might upon the Sabbath lead their oxe or asse to water or helpe them out being fallen into a ditch and yet not transgresse against the rest of the Sabbath If these ceremonies were dispensed with for the safegard and preservation of one man or of a few cattell much more for the deliverance of the whole Citie which was then in danger might the high Priest without any extraordinarie direction have put on his Priestly apparell to meet that victorious King QUEST XIII Of the matter whereof the holy garment should be made Vers. 5. THey shall take gold and blew silke 1. By gold is here understood Aurum in massa aurum in filis Gold in the lumpe or masse and golden threed for the garments were made of golden threed the precious stones were set into gold and thereof was made the golden plate in the high Priests miter Tostat. qu. 8. 2. And under the name of gold are comprehended also the precious stones because they were inclosed and set into the gold Simler 3. And these five are named gold blew silke purple skarlet fine linen not that all these concurred to the making of every garment Sed quia nullum ornamentum erat quod non ex istorum aliquo c. But because there was not any of the ornaments which was not made of some of them Cajetan 4. The blew colour was like unto the skie or violet the purple was like to the rose colour which was made of the liquor or bloud of a certaine shell-fish called the purple the skarlet was died with certaine graines growing in a tree whereof Plinie writeth and to make the colour deeper it was twice died in the wooll and afterward when it was spun the fine linen was made of a most fine and white kinde of flax or linen Ribera 5. These foure colours represented the foure elements two of them in colour the skarlet the fire the blew the skie or ayre the other in their originall the purple the water the linen the earth out of the which they came and hereby as Iosephus noteth was signified Sacerdotem illum esse summi rerum omnium conditoris That he was the Priest of the high Creator of all things because the colours of his garments did represent the whole world 6. Beda also thus collecteth that because all things were prescribed to be made of gold and precious colours Nihil vile vel sordidum in Sacerdotis ore vel opere debet apparere There should no vile thing appeare either in the Priests words or works c. Ribera QUEST XIV Of the name of the Ephod and the divers kinds thereof Vers. 6. ANd they shall make the Ephod 1. The Latine Interpreter calleth it superhumerale following the Septuagint which interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shoulder garment Iunius translateth it amiculum a short cloake but the Hebrew word is better retained Ephod because it was a peculiar garment belonging to the high Priest so called of the word aphad which signifieth to close or compasse or gird about as chap. 39.5 Thou shalt close them to him with embroidered gard of the Ephod Oleaster 2. There were two kinds of the Ephod one was common made of linen onely both to the inferiour Priests as Saul put to the sword 85. Priests that did weare a linen Ephod as also to the Levits as Samuel ministred before the Lord girded with a linen Ephod 1 Sam. 2.18 Some thinke that this kinde was also permitted unto lay men in generall Ribera Some that the Kings had a privilege to weare it because David danced before the Arke in a linen Ephod 2 Sam. 6. But R. Salomon thinketh more probably that none were girded with the Ephod but colentes Deum aut servientes ei They which worshipped God or were specially addicted to his service Other then beside the Priests might weare the linen Ephod but onely insacred actions as David at that time danced before the Arke Gallas Oleaster The other kinde of Ephod was peculiar to the high Priest which was made of gold and of the foure colours before named Hierome ad Fabielam And this Ephod it was not lawfull for any other to imitate which was the cause of the fall of Gedeons house because he made an Ephod like unto that used in the Tabernacle Gallas QUEST XV. How Gedeon offended in making an Ephod BUt whereas Gedeon made that Ephod of 1700. sicles of gold Iudg. 8.26 1. Augustine moveth a question how so much gold could be put into one Ephod and thinketh that by the Ephod are understood as the whole by the part Omnia qua constituit Gedeon in civitate ad colendum Deum All the other things which Gedeon made in his City to worship God by as in the Tabernacle And he thinketh further that all Israel is said to go a whoring after it although Gedeon made no image Quia extra Tabernaculum fieri aliquid simile fas non erat Because it was not lawful to make any like thing out of the Tabernacle 2. But it need not seeme strange that so much gold was put into one vesture for the
whole summe counting sixtie sicles to a pound amounteth but to eighteen pound weight or thereabout and seeing the text maketh mention of no other ornaments which Gedeon made but the Ephod we cannot conjecture that he made any beside that And though it were unlawfull to make an Ephod elsewhere like that which the high Priest used in the Tabernacle yet that was not onely Gedeons fault but for that also by this occasion the people fell to idolatrie and abused that Ephod in the idolatrous service of Baal Berith as it followeth in the same place Iudg. 9.33 Iun. QUEST XVI Of the fashion of the Ephod Vers. 7. THe two shoulders thereof c. 1. R. Ab. Ezra thinketh that this Ephod onely covered the back-parts of the Priest and that the breastplate or pectorall served for the other part before but if it had beene so then how could the shoulders thereof be joyned together one to another therefore the Ephod had two parts one before and another behind Cajetan 2. Beda thinketh that the Ephod was made double and so halfe of it was in sight without and halfe within and so it was joyned together But Hierom calleth it palliolum mira pulchritudinis a cloake of exceeding beautie it was not therefore onely put double upon the back-parts it was fastened in the shoulders one part to another Montan. 3. Iosephus thinketh it had sleeves so also Ribera But the contrarie is received that it was fine maâ—icis without sleeves Lippoman 4. Iosephus also thinketh that it was but a cubit long and so came but to the waste So also Ribera and Tostatus thinke that pertingebat usque ad zonam it came but downe to the girdlestead or waste Procopius extendeth it usque ad praecordia unto the parts about the heart But it rather reached à lumbis usque ad humeros from the loynes to the shoulders as Iunius and Montanus in his description usque ad umbilicum downe to the navell Cajetane for if it did not hang downe beyond the waste the broidered gard of the Ephod could not handsomely serve to close in the other garments and gird them in the waste together with the Ephod as is prescribed chap. 39.5 5. Thus then was the Ephod made it had foure laps or wings whereof two were joyned together on each shoulder and two were coupled beneath under the arme holes Tostat. quaest 2. which are called the broidered gard or girdle as Iun. Oleaster which was not made of the same stuffe onely which the Ephod was made of but out of the same peece to make a difference betweene the girdle of the Ephod and the other embroidered girdle which was put aloft upon the garments so that the nether lappets of the Ephod served as a girdle to fasten it below Iun. Oleaster 6. It was made of broidered worke not pictured either with beasts or flowers or any such but devised worke as the word signifieth such as Turkie and Arabian worke is Montan. 7. On the forepart of the Ephod was left a certaine hole or void place for the pectorall to be placed in Iosephus Contra pectus nihil contextum erat c. Against the breast there was nothing wrought that a place might be left for the pectorall or breast-plate Hierom. 8. Beside the Ephod had two golden chaines not to hold up the breast-plate or pectorall as Tostatus seemeth to thinke for these chaines are described afterward vers 22. but they served rather Vt illaquest partes superhumerales c. To fasten together the parts of the Ephod in the shoulder on both sides Cajetan Oleaster For they were fastned on both sides to the bosses of gold upon the shoulders where were set the two precious stones vers 14. which now come in the next place to be handled QUEST XVII Of the two Onyx or Sardonyx stones why they are called stones of remembrance Vers. 9. THou shalt take two Onyx stones 1. The Hebrew word is shoham which the Chalde whom Montanus followeth takes for Berill of a sea colour the Septuag for the smaragd which is of greene colour Procopius for the Saphire of skie colour but Iosephus calleth it the Sardonyx so Iunius and commonly it is called the Onyx stone rather the Sardonyx because it is so called Apocal. 21.20 which is of the colour of the naile shewing upon the flesh wherein there is a red mixed with white so the Sardonyx hath a mixt colour of red as the Sardius stone and of white as the Onyx which is of the colour of the naile Tostat. qu. 10. Oleaster Ribera 2. In these two stones were graven the names of the 12. Tribes according to their eldership in the stone on the right shoulder six of the eldest and in the other the six younger Iosephus The six elder were Ruben Simeon Iudah Dan Nepthali Gad the six younger Asher Issachar Zebulon Ephraim Manasses Benjamin for Levi was left out that Tribe being now to bee sequestred for the service of the Tabernacle and for Ioseph were written his two sonnes Ephraim and Manasses 3. These are called stones of remembrance not that the Lord need be put in remembrance but that hereby the Israelites might be assured that they were alwayes had in remembrance with God Marbach And Beda assigneth three other reasons why they are so called Vt ipse fidem Patriarcharum meminisset imitari That he should remember to imitate the faith of the Patriarks whose names he did beare that the Priest should remember the Tribes in his prayers unto God and to admonish the people in generall not to decline from the steps of their fathers Beda QUEST XVIII Of the mysticall application of the Ephod and the two precious stones NOw this first priestly garment is diversly applied 1. Iosephus by the two precious stones understandeth the Sunne and Moone 2. Philo the two Hemispheres of the world 3. Hierome by the twelve names written in the precious stones would have signified the twelve Apostles which first preached the Gospell 4. Beda The Priest is admonished hereby to follow the life and embrace the faith of the Patriarks and Prophets 5. But most fitly rather is hereby signified that Christ doth beare his Church as it were upon his shoulders even as the Eagle beareth her young ones upon her wings Deut. 32.11 Marbach Osiand Simler Rupertus also hereby understandeth the bearing of our iniquities which were laid upon Christs shoulders Prosper the government which is laid upon Christ. Procopius by the names graven in the stones their names who are written in the booke of life whom Christ carrieth as it were upon his shoulders into heaven QUEST XIX Why it was called the breast-plate of judgement Vers. 15. THou shalt make the breast-plate of judgement c. 1. The Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Interpreter following them rationals that is the rationall or reasonable ornament so named as Tostatus thinketh of the effect because by that Ratio reddebatur de his qua â—nquirebamure
the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding thereof the one of silver the other of gold from the
quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed not to have done if he might have knowne Gods will
6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth from him to his Church Calvin QUEST XXXVII The mysticall
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 in India about two cubits high Strabus It is full of
remaine 140. But Tostatus buildeth upon uncertaine suppositions for these might as well beget at fortie or fiftie yeeres as at 25. For it is directly expressed of Hezron that he had a child at 60. yeeres after hee had married his third wife 1 Chron. 2.21 And he had Caleb by his second wife Ephoach he had another wife Azubah before 1 Chron. 2.19 he may therefore bee supposed to have begotten Caleb at 60. yeeres or thereabout and Caleb likewise his sonne at the same yeeres or more wee may allow unto them both 120. yeeres that they at 60. had those children so that Hur should not be in this account above 95 yeere old And it is not necessarie to suppose him to bee so old seeing he is in the same degree from Ezrom of the tribe of Iudah that came downe with his father into Egypt which Moses was in from Kohath of Levi that likewise descended into Egypt with his father Gen. 46.11 for Ezron begat Caleb and Caleb Hur so Kohath begat Amram and Amram Moses Hur was in the third generation or degree from Ezron and so was Moses from Kohath and the Hebrewes hold that Amram begat Moses at 77. yeeres By this comparing of these two lines it is not necessarie to make Hur much elder than Moses Therefore whether he were the same Hur or not Tostatus reason inforceth not the contrarie but that in respect of his age this Hur might bee the same before mentioned QUEST IIII. Of the age of Bezaleel 2. FUrther Tostatus according to the same computation maketh Bezaleel to be elder than Moses 91. or 92. yeers old But it is not like that the Lord would have chosen so aged a man to worke with his hands in the worke of the Tabernacle for hee as well wrought himselfe as taught and gave direction to others as is here expressed vers 4. especially seeing the Levites were at fiftie yeeres discharged from the service of the Tabernacle Then supposing his grandfather Hur to have been now 90. yeere old or thereabout his grandchild Bezaleel might be thirtie or fortie yeeres old which was a fit age both for ripenes of understanding and for agilitie and strength in working Both these supputations then of Tostatus are but weakly grounded concerning the age of Hur and Bazaleel QUEST V. Of the difference betweene the gifts of wisdome understanding and knowledge Vers. 3. I Have filled with the Spirit of God in wisedome and understanding and in knowledge 1. Some by these three doe understand the same thing and thinke that nothing else is here expressed but the same thing in divers words that God had indued them with singular skill and dexteritie to make the workes of the Tabernacle Ex. Tostat. qu. 2. But it is not like that so many words are set downe without speciall use and signification the rehearsall of the same thing in divers words without some difference would have seemed superfluous 2. Augustines opinion is hoc significativâ— dictum esse that these things are spoken in another signification that these three the spirit of wisedome understanding and knowledge must be referred to those things which are hereby signified But the text it self sheweth that this wisedome understanding and knowledge are referred to the skill of working in all manner of workes for the Tabernacle as vers 4. to finde out curious workes to worke in gold in silver and in brasse c. 3. R Salomon thus distinguisheth them he taketh wisdome for that cunning which is infused of God understanding for that skill which a man findeth out of himselfe and knowledge for that which he learneth by the instruction and teaching of another But seeing the Spirit of God was their teacher it is not like that they learned of any other And they taught others chap. 35.34 they were not taught of others 4. Tostatus thus doth interpret them By wisedome hee understandeth the habit of skill infused of God by understanding their naturall subtiltie of wit by knowledge the cunning which they had learned by instruction and experience And of the habits infused some were totally and wholly given them some were augmented and increased only And all these three are wrought by Gods Spirit though not in the same degree and manner the wisedome which is the infused skill was only wrought by God the naturall aptnes of wit was given them by God but yet by natural meanes nothing at all by their own industrie the knowledge obtained by instruction was also the gift of God but by their owne labour and diligence Contra. But this may be misliked in Tostatus interpretation that hee thinketh they had the knowledge of Arts gotten by experience for whence should they have this experience in Egypt they were only occupied in servile workes in working in clay and making of bricke therefore it is not like that these were aforehand practised in any such curious Arts Simler 5. Oleaster therefore maketh this difference betweene these three by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chocmah wisedome or cunning he understandeth the internall conceit and knowledge out of the which one proceedeth to worke prudently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tebunah discretion to applie and direct that inward apprehension and by daghath an experimentall knowledge to know saith he is sensu vel intellectu experiri to take triall by sense or understanding as Lot saith he had two daughters which knew no man that is had no expeâ—â—â—â—â—tall knowledge But what experience could these have of working in all manner of metall and wood and needle worke there being no such occasion of triall given them before 6. Thus then are these three gifts better distinguished That whereas these workmen are said to have done three things to finde out or invent curious works themselves vers 4. and to teach others chap. 35.34 and to worke also with their hands vers 5. to worke in all manner of workmanship these three gifts may be applied thus to these three faculties they had wisedome given them to conceive and apprehend how to worke themselves which is called the finding out or excogitating of worke their understanding served to shew and teach others therefore the other workmen are said only to be wise hearted vers 6. because they were taught and teached not and their knowledge guided their hand to be appliable to expresse that in their working which they conceived in their understanding These three may be reduced also to these two faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift power or skill and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice Simler the skill was either in their owne apprehension or in the instruction of others their practice was in the agilitie of their hands and expedition of the worke QUEST VI. Whether all the kinds of workes are rehearsed here which were necessarie for the Tabernacle Vers. 5. ANd in the art to set stones c. 1. The Latine translater addeth to worke marmore in marble which is not in the Hebrew but only in working of stones But
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.
〈◊〉 as it is convenient to understand of God who seemeth to repent and change sinâ— motu quod nos sine motu nostri non possumus facere without any motion or passion at all which wee cannot doe without passion Iun. Wee could not understand how the Lord turneth from his wrath unlesse the Scripture should speake to our capacitie Pelarg. 2. So indeed the Lord is immutable and unchangeable in himselfe but Dicit se mutâ—re sententiam non in homines sed in opera quae mutata sunt He is said to change his sentence not toward men but in respect of the workes or things that are changed For God is not angrie with men but with their sins which ceasing to be nequaquam pâ—nit quod mutatum est God punisheth not that which is changed Hierom. God is said to repent cum rem mutet consilium non mutet when he changeth the thing not his counsell Gloss. interlin 3. But it will bee said that God is here changed indeed that whereas hee purposed to destroy Israel at once yet he doth it not at Moses intercession It may bee answered 1. That God here had determined no such thing sed loquebatur per modum optantis but he spake after a wishing manner let me alone Tostat. qu. 20. 2. We must understand that the divine sentence is of two sorts one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a condition such was the proclamation against Niniveh that within fortie dayes they should be destroyed and the message sent by Isaiah to Ezekiah that he should die for in these sentences there was a secret condition included in the one of the Ninivites repentance in the other of Ezechiahs intercession so there is here a condition understood that the Lord would bee intreated by Moses The other kinde of sentence is absolute without any condition such was the decree for the destruction of the old world by water and of the overthrow of Pharaoh and his host in the red sea Bâ—â—rh QUEST XL. Whether Moses at this time was kept in suspense or indeed obtained pardon for the people Vers. 14. REpented of the evill which he threatned to doe unto his people 1. Some thinke that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted because Moses obtaining nothing at this time but at his second intreatie as is shewed in the end of the chapter Et nullo accepto veniae responso suspensum venisse And that he came downe in suspence having received no answer for any pardon Calvin Gallas But it is not like that Moses would have given over and gone away till he had knowne the Lords minde in part 2. Iunius thinketh that Deus distulit donec Moses vidisset God onely deferred his sentence till Moses had seene what might bee done with the people and consilium fustinuit suspended his counsell But the Text sheweth more that God at Moses request actually repented of the evill which hee had threatned Moses therefore is here put out of doubt for that that the people at this time should not be destroyed 3. Cajetan thinketh that Moses onely intreated quod non tunc fiat punitio quam populus meretur that the people at that time be not punished as they deserved But Moses reasons tend to that end that the people at all should not utterly be destroyed because of Gods promise made to Abraham Isaak and Iacob and so much he obtained 4. But Oleaster goeth somewhat too farre that Moses did not onely intreat God not to punish sed ut cum poenite at voluisse punire but that he would repent him that hee had purposed to punish But that had beene too great boldnesse in Moses to have presumed so farre and it was enough that he by his prayer obtained a pardon of that great punishment 5. Wherefore Moses obtained only by his prayer now at this time that the Lord mitigated his sentence neâ— totum populum per dere velir that he would not destroy the whole people Marbâ—ch and hee only repenteth of the evill which was threatned that is ne totaliter deleret that hee would not wholly destroy them yet God might not withstanding consume them per partes by parts as hee did afterward in the desart for if Moses had obtained an absolute and generall pardon hee needed not have sollicited the Lord againe as he did in the end of the chapter nay he continued his supplication unto God for the people fortie dayes and fortie nights Deut. 9.29 Tostat. qu. 20. QUEST XLI What was written in the tables of stone Vers. 15. THe tables were written c. 1. Some Hebrewes thinke that beside the morall Law which consisted of ten Commandements there was written the exposition as a commentarie of the Law But that is not like 1. Because the Commandements being certaine evident and knowne principles grounded upon the light of nature needed not to receive any exposition by the Law-giver himselfe but afterwâ—rd the same were explaned and amplified by Moses 2. If there had beene any such exposition Moses when hee declared to the people the ten Commandements Deut. 5. would not have omitted them being a part of Gods writing 3. Seeing the tables were to be kept in the Arke never to be brought into the peoples sight it was requisite if there had beene any such exposition that it should have beene set downe in some of Moses bookes that the people might have taken knowledge thereof Tostat. qu. 22. 2. Therefore there was no such exposition nor any other thing written in the tables beside the ten Commandements 1. Not because as some thinke there were yet no other lawes delivered to the people for it is evident that Moses before hee came downe from the mount when the Lord had uttered with his owne voice the ten Commandements received also other lawes judiciall and ceremoniall of the Lord as they are set downe chap. 21 22 23. and writ them in a booke and read them to the people Exod. 24. therefore other lawes were given before to Moses before hee came downe with the tables of stone 2. And the reason which Isidore giveth why the ten Commandements were there only written is both curious and without ground Vt per eundem numerum figura crucis exprimeretur that the figure of the crosse might be thereby expressed for the Roman X signifieth ten and doth also represent the figure of the crosse for neither doth this figure in the Hebrew tongue signifie ten neither was there any such figure written in the tables 3. These reasons rather may be yeelded why the morall precepts only were written in these tables 1. Because these onely the Lord pronounced with his owne mouth the other were delivered by Moses 2. The morall precepts are most evident and manifest as grounded upon the light of nature 3. They were so pronounced as that all the people were witnesses thereof and therefore least exception could be taken 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. upon the 10. Commandement 4. Wherefore the Commandements are thus best
sorted that to the first belong foure prescribing our dutie toward God to the second six touching our neighbour the last Thou shalt not covet c. being but one intire precept as is shewed in the places before quoted QUEST XLVI Whether the writing of the tables were the first writing in the woâ—ld Vers. 16. ANd the writing c. Ferus inferreth upon this Quòd Deus fuerit primus author scripturae literarum c. That God was the first author of writing and letters 1. Because Cadmus that is said to have invented the letters among the Greekes was long after in the time of Othâ—â—iel one of the Judges and Nicostrata or Carmentis which found out the Latine letters was in the time of Iair another of the Judges 2. And it was fit that no other should be the author of so profitable a thing but God for there is nothing that bringeth us neerer to the knowledge of God than writing therein is contained the historie of things past and present and the declaration of things to come And thereby God speaketh unto us and declareth his will 3. So this is the third gift that God hath given unto man to bring him to the knowledge of himselfe the first is to meditate in the minde of God the second to expresse the meditation of our minde by speech the third to commit to writing sic Ferus Wherein as Ferus in some thing collecteth well that the invention of the Hebrew letters was more ancient than the times of Cadmus or Carmentis and that so profitable an invention came from God yet two things hee affirmeth the one being uncertaine whether this invention proceeded from God mediaâ—ely or immediately the first is more probable as other arts of graving and working in brasse and such like were invented by men Gen. 4. yet through Gods gifts the other is untrue that this writing of the tables was first of all for before this chap. 24. it is said that Moses wrote all the words of the Lord in a booke And although Moses is held to have beene the most ancient writer in the world as is proved before qu. 7. in 2. Exod. yet it is like and verie probable that letters and writing were in use before Moses time as is likewise shewed before quest 13. upon the second chapter QUEST XLVII Where Ioshua stayed all the while Moses was in the mount Vers. 17 ANd when Ioshua heard c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine for then he should have heard what the Lord had told Moses concerning the making of the golden Calfe which he was ignorant of as it appeareth afterward by his speech to Moses Ferus 2. But whether hee returned to the camp or not during this space of fortie dayes and fortie nights some make it doubfull as Hugo de S. Victor because onely in ascensu descensu legiturfuissaecum Mose he is read to have beene with Moses in his going up and comming downe yet it is evident by thâ—se reasons that Ioshuah all this while returned not to the camp 1. Seeing Ioshua met Moses in the uppermost part of the hill when they had no sight of the camp but onely heard a noise a farre off as the next words shew it had beene too laboursome for Ioshua everie day to goe downe and come up againe so high into the hill 2. He not knowing the time of Moses returne by this meanes might have missed of him and so failed in his attendances Tostatus qu. 25. 3. If Ioshua had beene in the camp he could not have beene ignorant of that which was done there as it appeareth he was by his speech to Moses Iunius Cajetan 3. Therefore Ioshua stayed in that place where Moses left him when he was called up into the thicke cloud Ioshua followed Moses up still into the hill after Aaron and his two sonnes and the Elders were departed chap. 24. and when Moses was called up after six dayes into the top of the hill there Ioshua stayed where hee had stood waiting with Moses But how Ioshua was occupied these fortie dayes and nights is not expressed nor whereof he lived he might feed of the Manna which might fall also in that place Tostatus Without eating any thing it is not like hee continued as Moses did such a miracle would not have beene omitted as it is so written of Moses QUEST XLVIII Whether Ioshua first heard the noise Vers. 17. ANd when Ioshua heard the noise c. 1. Tostatus here noteth that Ioshua first heard the noise and shouting because it is likely he was quicker of hearing than Moses who was now 80. yeares old and Ioshua about 39. or 40. But seeing Moses immediately maketh answer that it was not the noise of warre in the host it seemeth that his eare was not heavie in that he discerned the noise what it was and Moses must bee supposed to have beene verie deafe that could not heare such a confused noise and shouting the reason why Moses though he heard the shouting as well as Ioshua yet first spake not was for that he had revealed nothing yet to Ioshua concerning the sinne of the people Iosuae verba indicant silentium Mosis Ioshuahs speech declareth Moses silence Lippoman 2. Lyranus thinketh that Moses discerned of the noise what it was propter vivacitatâ—â— sensus c. because of the quicknesse of his sense in his old age for being 120. yeares old his eye was not dimmed nor his naturall force abated Deut. 34.7 But although Moses at these yeares had fresh and quicke senses it is not like that they were more lively than Ioshuahs at halfe his yeares 3. Tostatus thinketh that Moses immediately after Ioshuahs speech did not discerne the noise but after some pause as they went on still walking he perceived more But in that Moses maketh answer unto Ioshuah it seemeth there was no long pause made but that Moses in the same place having listened with his eare gave judgement of the noise 4. The verie cause therefore why Moses ghessed right what this noise meant was for that God had revealed to him before what the people had done Moses pramonitus intelligebat quid sonus populi vociferantis portenderet Moses being premonished did understand what the noise of the people shouting out did portend Lippom. Gallas Lyranus also toucheth this reason QUEST XLIX Why Moses anger was kindled at the fight of the Calfe and not before Vers. 19. AS soone as he came neere c. he saw c. so Moses wrath waxed hot c. 1. Gallasius thinketh that Moses Satis ira accensus audita populi defectione was sufficiently angrie and moved already as soone as he had heard that the people had fallen away and that this anger was more increased by that which he saw But although Moses when the Lord told him what the people had done was inwardly grieved yet seeing the Lord so much provoked to anger
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
of life wherein those things are written which lead and direct us unto life eternall as that may be called a booke of warfare wherein the precepts of the act military are contained So the Scriptures are called the booke of life wherein the truth is contained Eccles. 24.26 3. The booke of God is that divine power wherein every mans doings shall bee brought to his remembrance as it is said Dan. 7.10 Iudgement was set and the bookes opened 4. There is also a booke of the righteous which conteineth the acts of the Saints for the memory of times to come In this place he thinketh the booke of God here may be taken either the first or second way Burgens addit 8. But Moses here speaketh of a booke only written by God but those bookes of the Scriptures and of the righteous were written by men 8. Tostatus maketh three bookes one a great booke wherein are all things registred in the world and all men foreseene good or bad which booke hee saith is divided into two other bookes the one which only containeth the names of those which are ordained unto life which is called liber praedestinationis the booke of predestination the other wherein they only are written whom the Lord foreseeth shall come to everlasting destruction and this is called liber praescientia the booke of Gods prescience And in this place Moses by Gods booke understandeth the booke of predestination Tostat. qu. 41. But as Tostatus resolveth well that the booke of life and of Gods predestination is here understood so yet that assertion of his that there is a booke of prescience wherein their names are written which shall be damned hath no warrant in Scripture for although it be most true that as the number is certaine with God of those which shall be saved so the Lord knoweth who are left unto destruction yet the Scripture only giveth the name of a booke unto the first and they which are rejected are not said to bee written in any booke but only not to be written in the booke of life Psal. 69.28 Apocal. 27.8 9. Therefore thus better are the Lords bookes distinguished 1. There are two generall and common bookes as they may be so called the one is the booke of Gods prescience and providence wherein the Lord seeth and directeth all things which hee himselfe doth in the world of this booke speaketh the Prophet David Psal. 139.26 In thy booke were all things written Simler 2. The second generall booke is the booke of remembrance before the Lord wherein all the acts of men good and evill are as registred before the Lord as Malach. 3.16 it is said A booke of remembrance was written before him for them that feared the Lord so Apocal. 20.12 other bookes beside the booke of life were opened the booke of every ones conscience Borrh. 3. Then the third booke is the particular summe of all the elect appointed to salvation and this is the booke of life which Moses meaneth here Simler QUEST LXXIX How the Lord is said to have a booke TAke me out of the booke c. 1. This is a metaphoricall speech sicut nos ea literis consignamus as we use to signe with letters those things the memory whereof we would have kept so God is said to have a booke not that he needeth any booke of remembrance but because all things are present before him as if they were written in a booke Simler Iunius 2. So also Thomas Liber vitaein Deo dicitur metaphorice The booke of life is said to be with God by a metaphor according to the use and custome of men for they which are chosen to any speciall place or service conscribuntur in libro are written in a booke as souldiers and Counsellers as among the Romans the Senators were called patres conscripti the fathers whose names were written or registred 3. So also Burgens Sicut liber militiae vocatur in quo scribuntur electi ad militiam As the muster booke or of warfare is so called wherein their names are written which are chosen for warre so the Lord is said to have a booke of life wherein all they are comprehended which are ordained to salvation Burgens addit 8. QUEST LXXX Whether any can indeed be raced out of the booke of life TAke me out of the booke of life 1. Some thinke that the elect indeed may be raced out of the booke of life for they which are elected Si secure vivunt absque penitentia à numer◠electorum Dei excluduntur If they live securely without repentance are excluded out of the ranke and number of the elect Marbach To the same purpose also Osiander Deletur rursus de libro vitae c. He is blotted againe out of the booke of life which by his sinnes loseth the celestiall inheritance 2. Contra. But this is an unsound opinion 1. For thus either they must make God ignorant of things to come that he certainly forseeth not the end of the elect and reprobate and so is deceived in his decree in ordaining some to be saved which shall not be saved or else they must be driven to confesse that Gods decree is mutable that hee changeth his sentence in excluding those upon their sinnes which were before elected But neither of those are to be admitted for neither is God subject to change Iames 1.17 neither can his prescience or foreknowledge be deceived as the Apostle saith The foundation of God remaineth sure c. the Lord knoweth who are his 2 Tim. 2.19 But this were no sure foundation if they which God in the decree of his election knew to be his should afterward fall out not to be his 2. Indeed they which live and dye without repentance cannot be elected But it is impossible that they which are elected should finally fall away or be void of repentance but as God hath decreed the end of such to be everlasting salvation so he hath also ordained the way and meanes which they should walke in as the Apostle saith Ephes. 1.4 As he hath chosen us in him before the foundation of the world that wee should be holy and without blame before him in love Therefore Tostatus with other of that side are herein more sound than the moderne Lutherans Qui intus scripti sunt in libro vitae secundum firmam Dei praedestinationem impossibile est deleri c. It is impossible for those to be blotted out which are written in the booke of life according to Gods firme and certaine predestination Tostat. qu. 43. So also Lyranus Impossibilis est deletio c. It is impossible to be blotted out if we take it simplie to be written in the booke of life So also Burgens QUEST LXXXI Of the two wayes whereby we are said to be written in the booke of life BUt one may be said two wayes to bee written in the booke of life 1. Lyranus hath this distinction one way they are said simply to be written In
in that service are lewd persons themselves and so odious and men that are evill bent would not have any punishment inflicted upon sinne and therefore they hate the very minister of justice But seeing that God useth as well good Angels as evill in the execution of his judgments and the place and calling of a Judge is honourable that giveth sentence upon the wicked and seeing it is as pleasing to God to punish a wicked person as to set free the righteous it cannot be an odious thing in it selfe to be a minister of justice Simler 7. Doct. The number of the elect certaine with God Vers. 32. TAke me out of the booke God then hath as it were a booke written wherein all the names of the elect are contained whence it may be concluded and inferred that the number of the elect is certaine with God and none of them can possibly perish Piscator as the Apostle saith The foundation of God is sure and hath this seale the Lord knoweth who are hiâ— 2 Tim. 2.19 5. Places of Confutation 1. Controv. That it is not lawfull to make images to represent God by Vers. 5. TOmorrow shall be the holy day of Iehovah It is evident then that neither Aaron nor yet Israel did thinke this Idoll to be their God but they thought this tended to Gods honour and they used this only as a visible representation of God the Romanists therefore use but a slender shift when they alleage that they are unlike the former Idolaters Quod statâ—â— simulachra neque vocent neque existâ—ment deos Because they doe neither call nor thinke their images to be gods for no more did the Gentiles thinke that the very idols which they worshipped were their gods they called them all by a figurative speech because they were made to represent their gods likewise those are but vaine pretences which are commonly used by the popish Idolaters Nolumâ—s à Deo recedere ipsum quaerimus c. his adjumentis imbecillitas nostra sublevatur c. Wee purpose not to depart from Gods service wee seeke and serve him but by these meanes our infirmity is helped c. for all this here the Israelites pretended Gallas See more hereof quest 18. before and Synops. centur 2. error 44. 2. Controv. The Papists proved to be Idolaters like unto the Israelites Vers. 6. ANd offered burnt offerings c. Though the idolatrouâ— Israelites intended here the service of God yet in as much as they set up an Altar before the golden calfe danced before it and praised it they were very formall Idolaters and idoll Worshippers The Romanists therefore are not here wrongfully charged to worship idols seeing they set them up in their Church before Altars decke them with flowers adorne them with apparell and jewels burne candles before them and incense kneele unto them and knocke their breasts yea they set their similitude of beasts before their images as a dog they dedicate to Rachus an hog to Antonie a Dragon to S. George an Hart to Hubert Gallas 3. Controv. Against the Iewes that boast they came not of Idolaters THe Jewes likewise are here refuted who make their boast Quod ex iis qui idololatria dediti fuerunt non descenderunt That they are not descended of them which were given to idolatry whom Cyril thus confuteth Patres eorum in deserto vitulum conflatilem adoraveruâ— Their fathers in the desert worshipped the golden Calfe and in the time of the Judges they went after strange gods and under the Kings Judea as well as Israel played the harlot Ierem. 3.8 and committed spirituall fornication 4. Controv. That the Pope may erre Vers. 5. WHen Aaron saw that he made an Altar before it By this that Aaron was seduced and not only made a calfe for the idolatrous people but erected an Altar and proclaimed an holy day we see that even holy men of excellent gifts and high calling erroribus peccatis gravissimis obnoxios are subject to errours and grievous sinnes Piscator Which sheweth the shamelesse pride of them which being neither in calling nor gifts like Aaron yet say they cannot erre B. Babing The Pope is farre inferiour to Aaron who erred at the least he would not challenge to be superiour to Peter who erred in denying his master and after was received when he was reproved openly by S. Paul Galath 2. See more of this Synops Pap. Centur. 1. error 47. 5. Controv. Against the invocation of Saints Vers. 13. REmember Abraham and Isaack c. The Romanists doe urge this place to prove the invocation of Saints who they say being in heaven doe pray for us here in earth But herein they contradict themselves holding that the Fathers under the old Testament were in that dungeon of darknesse which they call Limbus Patrum and so were ignorant of such things as were done in the world but it is evident in this place that Moses doth not make these Fathers Mediators or intercessors for Israel but only presseth and urgeth the covenant which the Lord confirmed by oath unto them 6. Controv. Against merits LYranus further upon this place noteth Allegat merita Patrum Moses alleageth the merit of the Fathers But Moses insisteth only upon the promise which the Lord made to Abraham which was fouâ—ded upon the Mesiah therefore Non propter patrum merita sed respectus promissi Messia petit he maketh request not for the merits or worthinesse of the Fathers but in respect of the Messias who was promised Simler For neither was Abraham himselfe justified by his workes of merits but by faith as Saint Paul sheweth Rom. 4.3 7. Controv. Against the Lutherans that tolerate images in their Churches Vers. 20. ANd he tooke the calfe Moses did not only restraine the people from worshipping this abominable idoll but he defaceth it and taketh it out of the way which practice and example of Moses sheweth their errour who although they condemne the adoration of images yet thinke they may be tolerated in their Churches But Moses could not indure the sight of this Idoll So the Apostle saith Babes keepe yourselves from Idols Ioh. 5.21 They must not only beware of worshipping them but take heed of the offence that may come by the sight of them Gallas 8. Controv. Against the Popes insolencie that indureth not to be reproved Vers. 21. ANd Moses said unto Aaron c. Though Aaron were appointed of God to be the high Priest yea he was Moses elder brother yet Moses doth noâ— forbeare him but doth openly reprove him therefore the insolency of the Bishop of Rome is intolerable who holdeth scorne to bee reproved unto whom his clawbackes ascribe so much Vt simille 〈◊〉 ducat ad â—reâ—m nâ—mâ— ei dicat cur facis sic c. That although he should lead a thousand soules to hell none should say unto him why dost thou so Simler Paul rebuked Peter openly who by silence confessed his errour and suffered himselfe to be reprehended 9.
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 be filled when as reason shall be perfect without errour 3. There
is in a civill life desired honour and then shall they reigne with Christ. 4. And another thing is here desired fama celebritas renowne and fame and then the blessed Saints shall be famous in heaven 5. Another thing here desired is riches and that blessed estate est omnium bonorum sufficientia there is a sufficiencie of all good things 6. There is also delectatio perfectissiâ—â— most perfect delight which is another thing sought for here 7. There is also a common naturall desire in everie thing to desire it owne conservation which then shall most abundantly be satisfied in everlasting perpetuitie which is subject to no change In this manner he sheweth how the Lord will shew all his good in the next life But the Lords promise being here presently performed that what Moses desired the Lord in part promised and what he promised he at this time shewed and effected it cannot conveniently be put off to the future time 6. Cajetan understandeth all this good to be all those good things qua continentur in ipso Deo which are contained in God as his power wisdome goodnesse justice which the Lord proclaimed before Moses as all those epithets are ascribed unto God in the next chapter vers 6. So also Osiander Revelabo tibi in verbo bonitaâ—em I will reveale unto tâ—â—e my goodnesse in word that by his eares rather than his eyes hee should know God But it is evident in that the Lord granted Moses to see his backe parts vers 23. though hee could not see his face that hee saw as well a vision with his eyes as heard a voice with his eares 7. Therefore by Gods goodnesse here is understood his glorie as vers 22. while my glorie passeth by so the Septuagint and Chalde translate here so expound R. Salom. Procop. Lyranus Iun. Borrh. Oleaster giveth this interpretation I will cause to passe by all my good that is meipsum in quo sunt omnia bâ—na my selfe in whom all good things are which also shall be expressed by voice c. So that as Calvin well noteth Quamvis exhibita fuerit oculis visio praecipuas tamen partes fuisse in voce Although there was a vision exhibited to the sight yet the greatest matter was the voice c. Therefore God both to the sight and hearing of Moses made some demonstration of his goodnesse and glorie ut omnes ejus sensus percellantur that all his senses might bee moved Marbach Cum oculis Mosis se signum objecturum promiâ—tit tum additurum vocem c. He promiseth both to object some visible signe to his eye and beside to adde a voice Gallas QUEST XXXVIII How the Lord is said to passe by and why Vers. 19. I Will cause all my good to passe before thy face 1. The Latine Translator readeth Ego ostendam I will shew all my good but the Lord saith not so for he did not shew unto Moses all his goodnesse his face he did not shew neither was Moses able to see it The Lord only saith I will cause to passe by that is I will shew vestigia tantum meorum bonorum onely certaine footsteps and markes or signes of my goodnesse Vatab. 2. In that he saith I will cause to passe by it sheweth that it was but a transitorie vision Transitus significat visionem exigui temporis The passing by signifieth that it should bee but a vision of a short time Calvin Non sic ut in illud figi posset intuitus videntis not so as if he that seeth could fasten his eyes upon it but as one that hastily passeth by Cajetan 3. Who further noteth another circumstance the preposition here used gnal signifieth above thy face rather than before those things which are above us we see onely on the one side that which is next below a full sight we cannot have of those things which are above 4. The like transitorie sight and glimpse as it were of the divine glorie is set forth afterward by the like circumstances as that God will put Moses in a cleft of a rocke hee shall see but as thorow a crevie or small hole then God will cover him with his hand and he will speedily passe by and in this manner hee will but see his back-parts all this sheweth that Moses should not have a full and perfect sight of Gods glorie but in part onely and in some small measure 5. Procopius straineth this sense I will cause my glorie to passe before thee Tu post gloriam meam quae ab aeterna est creatus es Thou wast created after my glorie which was from all eternitie or I will goe before with my glorie tu sequeris ut famulum decet c. and thou shalt follow as it becommeth a servant But the Lord speaketh not here of any such transition of his glorie from the beginning but his passing by at this time neither did Moses follow when God passed by but was still in the cleft of the rocke 6. Augustine understandeth it mystically of Christs passing out of this world to his Father Ipse anto omnes Sanctos transit ad Patrem He before all his Saints passed out of this world to his Father although this may be typically so applyed yet there is beside an historicall sense how at this time the Lord passed by Moses in his glorie QUEST XXXIX How the Lord is said to proclaime his name Vers. 19. I Will proclaime the name of Iehovah before thee 1. Here then appeareth the great errour of the Latine translation which chap. 34. vers 5. readeth that Moses proclaimed the name of the Lord whereas Moses is not there in the originall 2. Augustine here taketh the active for the passive and thus interpreteth it that God would so bring it about ut vocetur Deus in omnibus gentibus that he should be called God among all nations 3. The Gloss. interlinear thus expoundeth Invocabor in nomine Filii per Praedicatores Apostolos I will be called upon in the name of my Sonne by the Preachers and Apostles 4. The author of the scholasticall historie thus Faciam me vocari Deum vostrum ex miraculis I will cause my selfe to be called your God by my miracles But whereas the Lord speaketh here of the proclaiming of his name at this time as it followeth afterward chap. 34.6 these three last expositions being referred to the time to come cannot stand in this place 5. R. Salom. hath here a fabulous conceit that God had written on his back-parts thirteene of his names which Moses did read as the Lord passed by for the same word kara signifieth as well to read as to crie out and proclaime But beside that this conceit is frivolous it is against the text for the word karathi is in the first person the Lord saith I will proclaime 6. Lyranus hath another curious collection who understandeth it de vocatione electorum in divina natura existemium of calling the elect in the
of the people and not his owne 2. Cajetan also hath the like note Dola tibi non mihi ego enim non indigeo tua dolatione Hew to thy selfe not for me for I need none of thy hewing nor yet any of these tables 3. But it is rather a phrase of speech in the Hebrew tongue as Vado tibi ibo mihi Goe thee or I will goe me wherein the English phrase is answerable unto the Hebrew manner of speech And this kinde of speech is often used when no profit is intended as Numb 13.3 the Lord saith to Moses shelach 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God It pleased God therefore dare aliquem locum fidei to give some
burning of the rest of the seditious with fire Numb 16. But as well this as all other wonders which the Lord did for his people must be here comprehended seeing the covenant was made with them all 6. Wherefore here are understood better all those wonders which God wrought for the people in the desart by Moses and afterward in Canaan under Ioshua Iun. Marbach As the destruction of the foresaid rebellious company the dividing of the waters of Jordan the standing still of the Sunne Lyran. The overthrow and subversion of the Cananites and the victorious conquest over them Calvin Balaams asse spake and God miraculously turned his cursing into blessing Simler To know then what these marvels were we must learne out of the rest of the bookes following what great things the Lord did for his people Gallas Osiander QUEST XXIII Why the Girgashites are here omitted Vers. 11. I Will cast out before thee the Amorites c. Here are only six nations of the Canaanites rehearsed the Girgashites are omitted 1. Lippoman thinketh this to be the reason thereof because before the entrance of the Israelites into the land of Canaan forte de terra illa recesserat it may be that they were departed out of the country But it is like that they would rather have made a league with Ioshua as the Gibeonites did than have forsaken their country for feare of the Israelites 2. Some thinke they are not named because they did not fight against Ioshua Ex Tostat. quaest 79. in Exod. 23. But the contrary appeareth Iosh. 4.10 where the Girgashites are rehearsed among those nations whom the Lord would cast out before them And none of the Canaanites saving onely the Gibeonites are said to have made peace with Ioshuah Iosh. 11.19 3. The Septuagint whose manner is to supply out of one place that which is wanting in another doe here also insert the Girgashite But this is too great boldnesse to adde any thing to the authenticall originall 4. Wherefore the Girgashites either being a small people might be comprehended under the rest Tostat Or by a Synecdoche when part is taken for the whole under these nations here named the other also are signified which is the reason that sometime two or three of these nations are set downe often for all the rest Calvin QUEST XXIV How it stood with Gods justice to destroy all the inhabitants of Canaan I Will cast out It may seeme both a cruell edict decreed of God for the utter extirpation of these inhabitants of Canaan and as cruelly to have beene executed by the Israelites 1. The equity of God in decreeing this to be done may thus appeare 1. If God might rightfully assigne that country unto his people as the earth is the Lords and the fulnesse thereof he may dispose of it at his pleasure then by the same right it was lawfull for the Lord to expell and root out the former inhabitants 2. Yet there is another reason beside of Gods equity the Lord had now spared them a long time even 400. yeeres expecting their repentance and they waxed worse The Lord said in Abrahams time and to Abraham the sinnes of the Amorites were not yet full Genes 15.16 Now then after so long patience in forbearing these wicked nations non fuit crudelitas poenae gravitate moram pensare it was no cruelty with greatnesse of punishment to recompense the long stay thereof Calvin 3. The earth is said to have spued out this people for their great impiety Si mortuo elemento intolerabilis est impietas c. If their impiety were intolerable to the very dead element how much more might the Lord exercise his judgement with rigour Calvin 4. Againe the Lord having decreed to plant his people in Canaan was to expell the idolatrous inhabitants lest they might have beene a ruine and occasion of falling to his people Marbach 2. And as the Lord decree was just againe these wicked inhabitants so the execution thereof by the Israelites in destroying them all was also just 1. Because non est hominiâ— revocare pâ—â—am c. It is not in mans power to revoke the punishment decreed by the Lord for then they should have incurred the same penalty themselves as the Lord by his Prophet said to Ahab who had let Benhadad goe Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his Marbach 2. Seeing the victory and conquest of those nations was only of the Lord it was just and right ipsum leges victoriae statuere that he should set the lawes of the victory who were to be spared who not therefore the Israelites could not alter any part of Gods will on that behalfe Gallas 3. And if the Israelites had spared them privassent se legitima haereditate c. they had deprived themselves of the lawfull inheritance which was ordained them of God Calvin QUEST XXV Why they were to make no compact with the Canaanites Vers. 12. THou shalt make no compact with them 1. The Israelites are specially warned to take heed of the Canaanites to make no league with them because they were most in danger to be corrupted by them seeing they were not all destroyed at once but many remained and dwelt among them not only in Cities by themselves as the Canaanites had their Cities in the midst of Ephraim and Manasses Iosh. 16.10 and 17.16 but they dwelt among them in the same City as the Jebusites did in Jerusalem Iosh. 15.63 there was not so much danger to be feared by the nations which were further off and therefore when they tooke any of their Cities they might save their persons alive but if it were a City of the Canaanites they were to save none alive Deut. 20.15 16. Tostat. quaest 12. 2. Another cause of this prohibition was the great impiety and wickednesse of the Canaanites among whom was practised all ungodlinesse for the which cause their land spued them out Levit. 18.28 And this reason is touched here Lest they bee the cause of thy ruine this amity and league betweene them might be a meanes to draw them to idolatry Marbach 3. Further the Lord had appointed the Canaanites to destruction and therefore with such as were Gods enemies no league was to be made Simler 4. By this meanes also legitima sua haereditate privarent they should deprive themselves of their lawfull inheritance which the Lord had promised to Abraham Isaack and Iacob and to their seed Simler 5. Duos pessimos fructus illiciti foederis numerat He reckoneth up two very bad fruits of this unlawfull league the land should be defiled with their altars and superstitious monuments which they would erect under the colour of this league and beside humanitatis praetextu populum corrumpent they will corrupt the people under pretense of humanity in calling them to their idolatrous feasts Calvin 6. But all kinde of league and entercourse is not forbidden with nations of
Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the tenth part which was no great matter for them to doe Oleaster
giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his face was glorious as S. Paul also calleth it the glory of Moses
light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in Egypt 32. qu. Who were exempted from the plagues of Egypt 33. qu.
by patience and long-suffering 19. qu. Wherefore the Lord useth patience and long-suffering toward the wicked 20. qu. How God is said to harden by the subtraction of his grace 21. qu. How God is said occasionaliter by ministring occasion which the wicked abuse to harden the heart 22. qu. God is said to harden the heart as the event is taken for the cause 23. qu. How diversly in Scripture the termes of blinding and hardning are taken 24. qu. How divers waies the Lord forsaketh those which are hardened 25. qu. God hardeneth otherwise than by foreseeing 26. qu. Whether God may be said to doe those things which he disposeth of to a good end 27. qu. God otherwise hardeneth than as a generall mover of the heart 28. qu. How God is said indeed to harden the heart Questions upon the twelfth Chapter 1. QUest When the Lord spake to Moses 2. qu. Whether it were a new institution for the beginning of the yeare or the renuing of the old 3. qu. How that moneth is said to be the beginning of moneths 4. qu. Of the name of the first moneth 5. qu. VVhen the first moneth of the Hebrewes tooke beginning 6. qu. VVhy the lambe was commanded to bee prepared foure dayes before 7. qu. VVhether a lambe were killed in every house and how many went to the eating of a lambe 8. qu. VVhether beside the Paschal lambe there were any other solemne sacrifice 9. qu. Of the divers acceptions and takings of the word evening 10. qu. Of the time when the Passeover should bee killed betweene the two evenings 11. qu. VVhether the Passeover were killed in the first evening when the fourteenth day began or in the latter 12. qu. VVhether it were not indifferent to use a lambe or goat for the passeover 13. qu. Why it is added that it should be a male 14. qu. Of the generall signification of the rites of the Passeover 15. qu. The particular application of the rites and ceremonies of the Paschal lambe 1. Of the eating of the flesh 2. It must not be eaten raw 3. Of the unleavened bread 4. Of the sowre and bitter herbs 5 Of the rosting of the lambe whole together 6. Of the not reserving of any thing till the morning 7. Of the girding of their loynes 8. Whether the Hebrewes stood in the first Passeover 9. Whether Christ stood or sate at the eating of the Passeover 16. qu. Whence the word Pasch is derived 17. qu. Wherefore it was called the Pasch or Passeover 18. qu. The divers significations of the word Pasch. 19. qu. What things are generally commanded concerning the keeping of the daies of unleavened bread 20. qu. Why they were injoyned to eat unleavened bread 21. qu. Why seven dayes are limited for the keeping of the feast of unleavened bread 22. qu. Whether the fourteenth or fifteenth day were the first of the seven 23. qu. In what sense the first day of the seven was called holy 24. qu. Of the second solemne day of the Pasch. 25. qu. Whether the seventh day were more solemne than the first 26. qu. Why the seventh day is called a day of restraint 27. qu. Why he that did not eat unleavened bread was to be cut off 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised 30. qu. Why none of the flesh was to be carried out of the house 31. qu. Why a bone of the Paschal lambe should not be broken 32. qu. What rites of the Passeover might be dispensed withall and what not 33. qu. What ceremonies the Iewes doe hold themselves tied unto at this day 34. qu. Whether the sprinkle were of hyssop or of rosemary or some other thing 35. qu. Whence they tooke the bloud which they laid upon the doore-posts 36. qu. Why they are forbidden to goe forth of their doores 37. qu. How the ordinance of the Passeover is said to be for ever 38. qu. Of the divers applications of the sense of the Scripture 39. qu. Of the particular mysticall applications of the Paschal lambe and the rites thereof 1. Of the day and moneth 2. Of the setting apart of the lambe vpon the tenth day 3. How Christ is compared to a lambe 4. Of the bloud of the lambe how it resembled Christs bloud 5. Of the signification of leaven and sowre herbs 6. Of the eating with the loynes girt and shooes on the feet and the staffe in the hand 40. qu. How Pharaoh is said here to have called unto Moses 41. qu. Whether the Hebrewes asked to borrow of the Egyptians their jewels 42. qu. Whether the Hebrewes did any wrong in spoyling the Egyptians of their jewels 43. qu. Whether the Egyptians asked the jewels before the last plague or after 44. qu. What kinde of favour it was which the Lord gave the Israelites in the sight of the Egyptians 45. qu. Why the Lord inricheth his people with the Egyptians substance 46. qu. Of which of the Egyptians they asked and who of the Israelitâ—â— and what 47. qu. Of the mysticall application of the Israelites spoyling of the Egyptians 48. qu. Of the number of the Israelites that went up out of Egypt 49. qu. Of Rahmeses from whence the Israelites went 50. qu. Of Succoth where the Israelites pitched their tents going out of Egypt 51. qu. VVhat this mingled companie was that went with the Israelites out of Egypt 52. qu. What moved these divers sorts of people to goe out of Egypt with Israel 53. qu. Whether the Israelites went out of Egypt in the evening in the night or in the morning 54. qu. Whether the Israelites dwelt in Egypt more than foure hundred yeares 55. qu. That the Israelites dwelt not foure hundred yeares onely in Egypt 56. qu. That the Israelites dwelt onely two hundred yeares in Egypt 57. qu. That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of two hundred yeares 58. qu. That Moses understandeth all the time of the sojourning of Israel and the Fathers in Egypt and in Canaan 59. qu. Why their dwelling in Egypt is onely named the rest being also understood 60. qu. When the foure hundred yeare must take beginning 61. qu. When the terme of 430. yeares endeth 62. qu. How the terme of foure hundred yeares prefixed to Abraham and Moses summe of 430. yeares doe agree together 63. qu. When the foure hundred yeares prefixed to Abraham must take their beginning 64. qu. The time of the Hebrewes departure out of Egypt compared with the Chronologie of the Heathen Questions upon the thirteenth Chapter 1. QUest How the first borne were accounted that were consecrated unto God 2. qu. In what sense the first borne are said to bee the Lords 3. qu. Why the law of the Passeover is repeated 4. qu. Whether Abib were the proper name of a moneth 5. qu. Why the Israelites are charged to keepe the Passeover in the land of Canaan and not before 6. qu.
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
Jehovah is doubled 10. qu. Of the twelve names and epithetes here given unto God 11. qu. VVhat the Lord visiteth for in the posteritie of the wicked 12. qu. How the children are punished for their fathers sinnes 13. qu. Why the posteritie of the wicked are punished for their fathers sinnes 14. qu. How Moses and Ezechiel may bee reconciled 15. qu. How a thousand generations are to bee counted 16. qu. The fathers merits are not extended to their children onely Christs merits are extended to infinite generations 17. qu. After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation 18. qu. Why Moses made haste 19. qu. Of Moses prayer the manner thereof and of Moses perswasions used in his prayer 20. qu. VVhat covenant the Lord renueth with Moses 21. qu. Of the divers kinds of marvels 22. qu. What marvels those are which the Lord saith he will doe 23. qu. Why the Gangashites are here omitted 24. qu. How it stood with Gods justice to destroy all the inhabitants of Canaan 25. qu. Why they were to make no compact with the Canaanites 26. qu. Why their images were to be broken downe 27. qu. To what use images being pulled downe may be converted 29 qu. To whom it belongeth to pull downe images 30. qu. How the Lord is said to be a jealous God 31. qu. Why they are commanded to cut downe the groves 32. qu. Why idolatrie is called fornication 33. qu. How farre it is lawfull and unlawfull to eat of things consecrated to Idols 34. qu. Why mariages with the idolatrous were forbidden and in what cases 35. qu. Why the images are called molten gods 36. qu. Why the principall feasts of the Israelites are here rehearsed 37. qu. VVhy some feasts and not all are here rehearsed 38. qu. Of the Passeover the right ends and use thereof 39. qu. Why the first borne males were onely due unto God 40. qu. Why mention is made onely of ashes of uncleane beasts 41. qu. Whether the Israelites were absolutely bound to keepe the rest of the Sabbath in earing time and in harvest 42. qu. VVhether now Christians are necessarily tied to keepe the Lords day in seed time and harvest 43. qu. Why the people were charged to goe up thrice in a yeare to the feasts 44. qu. Who were bound to goe up to the feasts 45. qu. Whether all the males were bound every yeare to goe up thrice to the Sanctuarie 46. qu. Whether Moses were twice or thrice fortie dayes in the mount 47. qu. Of the shining of Moses face 48. qu. Why it pleased God to give such great glorie to Moses countenance 49. qu. Why Moses face shined more now at his second being in the mount 50. qu. VVhy the people were afraid to come neere Moses 51. qu. Whether Moses covered his face before hee spake to the people or after 52. qu. What the vailing of Moses face signifieth 53. qu. How long the shining of Moses face continued 54. qu. Whether Moses face continually shined or onely at certaine times Questions upon the five and thirtieth Chapter 1. QUest VVhy the precept of keeping the Sabbath is so often inculcate 2. qu. VVhether it were simplie forbidden the Israelites to kindle a fire upon the Sabbath 3. qu. VVhy the Lord would have his Temple built sumptuously 4. qu. Whether one may offer himselfe to the calling of the Ministerie 5. qu. Of the liberall and franke offering of the people 6. qu. Why the women offered by themselves 7. qu. Why the workmen are named Questions upon the six and thirtieth Chapter 1. QUest Wherefore Moses maketh such a large rehearsall of those things before named 2. qu. Why the same order is not kept in the making of the Tabernacle which was observed in the prescription 3. qu. Whether the middle barre were onely in the west end 4. qu. To what purpose the hooks upon the pillars served Questions upon the seven and thirtieth Chapter 1. QUest How the rings are said to have beene in the sides of the Arke 2. qu. Why it is said He made where the Lord said before to Moses Thou shalt make 3. qu. In what forme the branches of the candlesticke went up Questions upon the eight and thirtieth Chapter 1. QUest Whether there were more than one Laver made 2. qu. Of the forme and fashion of the Laver. 3. qu. How the brasen Laver is said to be made of the womens looking-glasses 4. qu. How the women are said to watch at the doore of the Tabernacle 5. qu. Of the meaning of these words The heighth in the breadth 6. qu. VVhat ministerie of the Levites is here understood 7. qu. Whether the gold or silver onely were given according to the number of the people 8. qu. When the people were first numbred 9. qu. Whether this numbring of the people and that Numb 1. were the same 10. qu. The summe of the gold and silver offered to the Tabernacle as it is valued with money now currant 11. qu. What things were made of silver 12. qu. Of the quantitie of brasse which was offered Questions upon the nine and thirtieth Chapter 1. QUest At what time the worke of the Tabernacle began and when it was finished 2. qu. Why they brought their worke to Moses 3. qu. How Moses is said to have blessed them Questions upon the fortieth Chapter 1. QUest When the Lord spake 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
a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords high
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
had shewed before by the mouth of the Prophets that Christ should suffer he hath thus fulfilled Act. 3.15 18. 4. Mor. To seeke to maintaine peace Vers. 24. FAll not out by the way Ioseph as he was ready to make peace with his brethren and to be at one with them so he laboureth to maintaine peace among themselves thus teaching us by his example not only to be lovers of peace our selves but to procure it in others according to the doctrine of Christ Blessed are the peace-makers for they shall be called the children of God Matth. 5.9 5. Mor. Lyers shall not be beleeved when they speake the truth Vers. 26. FOr he beleeved them not This is a just reward of lyers that when they speake the truth they shall not be beleeved Iacobs sonnes had told him a tale before when they shewed him Iosephs coat as though some wilde beast had devoured him Genes 37. and now when they tell the truth that Ioseph was alive no credit is given unto them Muscul. Thus S. Paul would not endure that the maid which had the spirit of divination and deceived the people with lies should testifie the truth of the Apostles that they were the servants of God and taught the way to salvation Act. 16.18 CHAP. XLVI 1. The Method and Argument of the Chapter FIrst we have here set downe Iacobs preparation to his journey 1. He offereth sacrifice to God 2. The Lord answereth him by vision appearing unto him and encouraging him to goe downe to Egypt promising him both a prosperous journey a peaceable end and the returne of his posterity vers 2. to 5. Secondly the journey itselfe is described vers 5. to vers 8. with an enumeration of the persons that went downe with Iacob 1. In particular the of-spring of Leah and her maid Zilpah the of-spring likewise of Rachel and her maid Bilhah of every one by themselves from v. 8. to 26. they are all summed in grosse v. 26.27 Thirdly Iacobs arrivall in Egypt is declared 1. How he sent for Ioseph and of their meeting greeting and salutation in Goshen vers 27. to 31. 2. The counsell and advice given by Ioseph to his brethren how they should answer Pharaoh that they might obtaine the land of Goshen vers 31. to the end 2. The divers readings where the translations differ v. 1. he came to the well of the oath H. S. to Bersheba caeter v. 2. he heard God calling him by a vision of the night H. God said to Israel in a vision of the night cat v. 3. I am the God of thy fathers S. I am God the God of thy father B. G. I am the mighty God of thy father caet he haâ—el celohe the strong God v. 4. I wil bring thee up againe in thy returne H. I will bring that back againe in the end S. I will surely make thee come up againe C. B. I will bring thee up againe G. I will cause thee to come up by comming up with thee T.P. he v. 5. they tooke their substance S. their father children and wives caeter v. 6. they tooke all that they possessed in Canaan H. S. they tooke their cattell and goods which they had gotten in the land of Canaan caeter he racash to get goods v. 7. their daughters and daughters daughters S. their daughters H. their daughters and sons daughters caet v. 10. Iachin Saher H. B. Achin Saar Iachin Sacher C. Iachin Zohar G. Iachin Tzochar T. he Sochar P. v. 12. Ezron Amul H. C. Esron Iemuel S. Hezron Hamul B. G. chezron chamul T. P. heb v. 13. Thola Phua Semron H. Thola Phua Asum Sambram S. Thola Phuah Iob Simron caet v. 16. Arâ—lis S. Haeri caet v. 17. Ieul S. Iesui caet v. 20. priest of On. T.P.C.G. cohen signifieth both a prince and priest v. 21. the sonnes of Manasses which Syra his concubine bare unto him were Machir Machir begat Galaad the sonnes of Ephraim Manasses brother Sutalaam and Taam the sonnes of Sutalaam Edem S. the rest have none of these words v. 21. Mophim Ophim and Ared H. Mamphim Ophim and Gerah begat Arad S. Muppim Huppim and Arde. caet v. 22. eighteene soules in all S. fourteene soules all caet v. 27. all the soules are seventy five S. seventy caeter the sonnes of Ioseph nine soules S. two soules cater v. 28. he sent Iudah c. that he should meet him at the citie of the nobles in the land of Ramesse S. that he should tell him that he might meet hm in Goshen H. to prepare before him C. to direct his face to Goshen B. to direct his way to Goshen H. to premonish him to meet him in Goshen T. to appeare before his face in Goshen P. he iarah to appeare to signifie v. 37. said to his brethren S. said to his brethren and all his fathers house caet v. 34. in Gâ—sem of Arabia S. in the land of Goshen caet 3. The theologicall explication QUEST I. Why Iacob offered sacrifice in Bersheba Vers. 1. ISrael came to Bersheba c. 1. This place is interpreted the well of the oath or of seven for shabang signifieth both so called first by Abraham where he made a covenant with Abimelech and gave him seven lambs Gen. 21. and afterward the name was revived by Isaack Gen. 26. 2. To this place came Iacob being both in his way as he went to Egypt for it is in the utmost bounds of Canaan toward the South as also because there Abraham and Isaack had long dwelled built altars there and consecrated it as a peculiar place for Gods worship 3. He offereth sacrifice both to give thanks to God for the life of Ioseph and to desire the Lord to make his journey prosperous Iun. QUEST II. Of the Lords calling of Iacob Vers. 2. IAcob Iacob who answered I am here c. 1. He is called Iacob not Israel not because as the Hebrewes imagine he should not prevaile against men in Egypt for he is also called Israel in Egypt Gen. 48.29 but when as the Lord vouchsafeth to speake familiarly unto him he calleth him by his name Iacob Mercer 2. The name is doubled to stirre him up to greater attention Calvin and to shew the certainty of that which God spake Perer. â— Iacob answereth readily here am I and therefore Iosephus misreporteth this story that Iacob should say quisnam esset who it was that spake unto him as though he had not beene acquainted with Gods voice lib. 1. antiquit QUEST III. Who it was that spake to Iacob Vers. 3. I Am God the God of thy father 1. This then was not an Angel that spake in the person of God but it was the Lord himselfe to whom Iacob offered sacrifice vers 1. 2. who is called the God of his father rather than of Abraham because Iacob so used to call the Lord the feare of his father Isaack Genes â—1 53 and for that he had better
experience of the mercies shewed to his father Isaack who also was not many yeares before departed about the 30 yeare of Iosephs age when Iacob was 120. Mercer 3. Where God is said to goe downe with Iacob into Egypt it is to be understood by the effect because God was present with him in protecting and defending him for otherwise the God-head neither ascendeth nor descendeth filling heaven and earth Mercer QUEST IV. The divers causes why Iacob feared to goe downe into Egypt removed Vers. 3. FEare not to goe downe into Egypt c. There were divers causes why Iacob feared to goe downe to Egypt which causes of his feare are here removed by the Lord. 1. He might be somewhat doubtfull because sometime in the like necessity of famine Isaack was forbidden to goe downe to Egypt Genes 26.2 Mercer therefore to helpe this the same God that charged his father not to goe downe biddeth Iacob not to feare to goe downe 2. He might feare lest his children might be corrupted by the superstition of the idolaters and about this time as Augustine thinketh began that grosse idolatry of the Aegyptians in worshiping Apis a king of the Argives that died in Egypt calling him by the name of Serapis which is compounded of the name Apis and Suros the coffin wherein Apis was entombed and in memoriall of this Apis they worshipped a pide Bull which they named Apis by which occasion the Israelites learned to worship a calfe August lib. 18. de civit Dei c. 4. This feare Iacob is discharged of when the Lord saith I will goe downe with thee c. the Lord promiseth to be a guide to him and his to keepe them in his feare 3. Iacob was not ignorant of the prophecie given to Abraham that his seed should be afflicted and kept under in a strange land therefore the Lord to take away that scruple telleth him that his posterity shall increase there and he will make him a great nation 4. He might thinke that his posterity being overtaken with the pleasures of Egypt would hardly returne from thence and so he should lose the hope of the inheritance of Canaan to meet with this doubt the Lord saith vers 4. I will also bring thee up againe 5. He also might feare left being a weake old man he should die by the way before he came to Ioseph therefore the Lord to make him secure in this telleth him that Ioseph shall close his eyes when he dyed vers 4. QUEST V. Of the ancient use of closing the eies of the dead Vers. 4. I will bring thee up againe and Ioseph c. 1. The Lord brought Iacob up out of Egypt when his body was carried to be buried in Canaan but most of all was it performed in his feed whom the Lord brought out of Egypt under the hand of Moses Aaron 2. It was the use to close the eyes of the dead which commonly are opened when men dying doe lift up their eyes to heaven Muscul. and therefore they that stand by doe shut them before the body is stiffe Plinie maketh mention of this solemne use among the Romans who used to shut the eies of the dead at the time of their death and to open them againe when they brought them to the fire vt neque ab homine supremum eos spectari fas sit coelo non ostendi nefas that neither saith he is it lawfull for men to see them last of all and it were impious not to shew or open them toward heaven And this duty of closing the eyes was performed by those which were dearest and best beloved of the dead as Ioseph was to Iacob whose eyes Ioseph did shut up when he had given up the ghost although no speciall mention be made of it afterward Perer. QUEST VI. What goods and substance Iacob and his sonnes carryed into Egypt Vers. 6. THey tooke their cattell and their goods which they had gotten in Canaan c. 1. Though no mention be here made of their servants yet it is like that Iacob carried them also with him and would not leave them behinde in that hard time of famine Calvin 2. Though Pharaoh sent them word that they should not regard their stuffe yet they tooke their substance with them that they might be as little chargeable as they could unto others as Abraham comming forth out of his country at the Lords commandement into Canaan brought his substance with him Gen. 12.5 Luther Mulcul 3. Mention is not made of Iacobs goods gotten in Mesopotamia but onely in Canaan not because Iacob had given those goods to Esau which is not like but because they were not to be compared to his substance which he got in Canaan and Moses speaketh also of the goods and substance of his sonnes that got all they had in Canaan being not of yeares in Mesopotamia to provide for themselves Mercer QUEST VII Of Iacobs daughters and the order observed by Moses in setting downe their names Vers. 8. HIs daughters and his sonnes daughters c. 1. Iacob had but one daughter here named Dinah of Leah and but one daughter of his sonnes Serah of Asher vers 17. yet they are put in the plurall number according to the phrase of the Hebrew as vers 23. it is said the sonnes of Dan Hushai he had but one Muscul. 2. The whole sum of Iacobs posterity borne at this time is seventy vers 27. of which number Iacob himselfe is one as the head of the rest Mercer 3. Moses setteth not downe their names according to the order of their birth as in other places c. 29.30.35 but first he rehearseth such as came of Leah and her maid then those that came of Rachel and her maid Mercer QUEST VIII Of the divers names of the sonnes of the twelue Patriarkes Vers. 10. THe sons of Simeon Iemuel Many hard and difficult questions are moved out of this chapter which shall briefly be discussed First there is great difference in the names here rehearsed and in other places of Scripture the sonnes of Simeon Iemuel and Iamin are called Nemuel and Iarib 1 Chron. 4.24 Zohar is there named Zerah vers 13. Iob the sonne of Issachar is called Iashub Numb 26.24 vers 16. Ziphion Ezbon Arodi are called Zephon Oznâ— Arod Numb 26.15.16.17 vers 21. the sonnes of Benjamin Ashbel Becher Ehi Rosh Muppim Chuppim Ard are otherwise named Iediael Acharah Nochah Rapha Shephâ—am Churam Addai 1 Chron. 8.1 2 3. It is then no strange thing in Scripture for the same men to be called by divers names sometimes with the alteration of some letters sometimes with a change of the whole name QUEST VIII Of other differences in the genealogie compared with the 26. Numer and 1. Chron. 7.8 chap. Vers. 10. THe sonnes of Simeon Iemuel Iamin Ohad 1 It is to be considered that divers of these here named are else-where omitted as Ohad is not reckoned among the sonnes of Simeon Numb 26.12 1 Chron. 4.24
foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular