Hexapla in Genesin Exodum THAT IS A sixfold commentary upon the two first Bookes of Moses being GENESIS and EXODVS WHEREIN THESE TRANSLATIONS are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition And 10. The Hebrew originall Together with a sixfold Vse of every Chapter shewing 1. The Method or Argument 2. The divers readings 3. The explanation of difficult questions and doubtfull places 4. The places of doctrine 5. Places of confutation 6. Morall observations In which worke about three thousand Theologicall questions are discussed above forty Authors old and new abridged and together comprised whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers or Marlorat out of the new Writers have in their learned Commentaries collected Now the fourth time imprinted with the Authors corrections before his death By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of mee but if you beleeve not his writings how shall yee beleeve my words LONDON ¶ Printed by Iohn Haviland and are sold by Iames Boler at the signe of the Marigold in Pauls Church-yard 1633. Hexapla in Genesin THAT IS A SIXFOLD COMMENTARIE UPON GENESIS Wherein six severall Translations that is the Septuagint and the Chalde two Latine of Hierome and Tremelius two English the Great Bible and the Geneva Edition are compared where they differ with the Originall Hebrew and Pagnine and Montanus interlinearie interpretation TOGETHER WITH A SIXFOLD USE of every Chapter shewing 1. The Method or Argument 2. the divers readings 3. the explanation of difficult questions and doubtfull places 4. the places of doctrine 5. places of confutation 6. Morall observations WHEREIN ABOVE A THOVSAND THEOLOGICALL questions are discussed and is comprised together whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers Marlorat out of the new Writers have in their learned Commentaries collected Divided into two Tomes and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit Now the third time revised corrected and with divers additions enlarged By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of me but if you beleeve not his writings how shall ye beleeve my words AMBROS EPIST. 41. Deambulabat Deus in Paradiso c. nunc deambulat in Paradiso Deus quando Scripturas lego Paradisus Genesis in quo virtutes pullulant Patriarcharum Paradisus Deuteronomium in quo germinant legis praecepta God sometime walked in Paradise c. and now God walketh in Paradise when I read the Scriptures Genesis is a Paradise wherein the vertues of the Patriakes doe branch forth Deuteronomie is a Paradise wherein the precepts of the Law doe sprout forth LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE HIGH AND MIGHTIE RIGHT VERTVOVS AND MOST CHRISTIAN PRINCE King IAMES our dread Soveraigne by the grace of God King of Great Britaine of France and Ireland Defender of the Christian faith MOST gracious Soveraigne as under the shadow of your Highnesse great and mighty tree I meane your Princely and peaceable government the goodly beasts of the field honourable and great persons doe solace themselves so the fowles of heaven and the little birds doe sit and sing in the branches thereof and there build their neasts and lay their young and I among the rest have brought forth my implumed and unfeathered birds those imperfect workes which heretofore I have dedicated to your excellent Majestie and now this which wanteth but the wings of your Highnesse favour to flie abroad To your pious and sacred Majestie therefore I here present this absolute Tractate upon Genesis such as hath not beene yet in respect of the order matter and manner set forth vpon this booke wherein whatsoever questions of weight are discussed and other necessarie matters added as the short preface following sheweth This my third work to your highnesse I here in all humility exhibite and offer as an unfained pledge of our hearty joy for the joyfull entrance of this third yeare of your Majesties happy reigne This divine booke of Genesis as Ambrose advised Augustine to read the Prophesie of Isaias Augustine sendeth Volusianus to the Apostles writings I would commend in the first place as it is in order first to be read of all the Scriptures wherein are declared and set forth the beginning of the world and the progresse thereof the punishment of the wicked and rewards of the righteous so many examples and enticements to vertue such judgements and dehortations from sin and the same so lively and effectuall â—s if they were now presently done before our eyes as Augustine saith of this historie of Genesis I know not how but as often as it is read the hearer is so affected as though the thing were even now effected This worthy history containeth the space of 2368. yeares above halfe the age of the world from the first to the second Adam It insisteth principally in setting forth the life and acts of six honourable Fathers as starres among the rest Adam Noah Abraham Isaack Iacob Ioseph from all these your Majestie may receive somewhat with Adam who in Enos time when religion decayed taught his sonnes apart from the wicked to call upon the name of God your princely care must bee that you and your people as separated from the superstition of the world should worship the Lord more purely with Noah God hath raised you up to bring rest and comfort to his Church as another Abram the Lord hath made you an high Father as Isaack to procure joy and laughter to the Church as Iacob a supplanter of Popish superstition as Ioseph to adde what is wanting in the Church or Common-wealth Much bound unto God is this Church and Common-wealth for your Highnesse peaceable and religious government that whereas we for our sins had deserved with Israel neither to have King nor Church as the Prophet Hoshea saith We have no King because we feared not the Lord and againe in the same place the thorne and thistle shall grow upon their Altars yet the Lord in mercy hath blessed us with both We praise God for your princely vertues your worthy clemencie equity bountie piety which doe shine in your Majestie as the pretious stones in the King of Tyrus garment your gracious clemencie is as a cordiall unto this land which having remitted some great offences must needs passe by smaller trespasses If David pardoned Shemeis rayling he could not but forgive Mephiboseths negligence Your princely peace made abroad doth give us hope of a peaceable state at home as Davids favour toward Abner a reconciled enemie was a signe of grace to Barzillai an ancient friend what would we have
tooke upon him the vow of a Nazarite and in this case there was no redemption allowed Ferus 5. And as the first borne were thus to be redeemed so there was a generall redemption of all the people of Israel who were every one to pay from twenty yeere old and above halfe a shekel Exod. 30.13 which was as it were their acknowledgement or recognition money that they were the Lords people and under his protection Calvin That as the Levites were taken to redeeme the first borne in Israel so all Israel in respect of other nations were as the Lords first borne as they are called Exod. 4.23 QUEST XI The spirituall application of the law of the first borne unto Christ. NOw concerning the spirituall application of this law of the first borne 1. It calleth unto our mind what wee are all by nature even the children of wrath and of destruction without the mercie of God like as the Israelites had beene all the children of death as well as the first borne of Egypt if the Lord had not in mercy spared them 2. We are againe to consider how we are delivered from the wrath of God and redeemed from hell and destruction even by the first borne of God Christ Jesus who was consecrate unto God and made a sacrifice of atonement for us who was indeed the first borne of God in these three respects First because he is the only begotten Sonne of God from the beginning called therefore the first borne of every creature Coloss. 1.15 Secondly as he tooke upon him our nature and was borne of the Virgin Mary so he was also her first borne Matth. 1.25 Thirdly he was the first that rose out of the grave and made a way unto everlasting life and therefore by the Apostle he is called the first borne of the dead Coloss. 1.17 And as the first borne was first set apart and then sacrificed unto God so Christ was separate from sinners Heb. 7.26 as the unspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe for the sinnes of his people Heb. 7.27 Osiander QUEST XII Whether the nearest way from Egypt to Canaan were by the Philistims country Vers. 17. GGd carried them not by the way of the Philistims country though it were neerer That the way out of Egypt into Palestina thorow the land of the Philistims was neerer doth evidently appeare 1. Because Gerara and Gaza which were Cities of the Philistims were part of the land of Canaan as it is bounded Gen. 10.19 and Ios. 13.5 The five principall Cities of the Philistims Azzah Ashdod Askelon Gath Ekron are counted of the Cananites the Philistims country then bordering upon Canaan and being a part thereof was the readiest passage into Canaan 2. Isaack being purposed to goe into Egypt because of the famine went first to Gerara as being in the way where he was stayed by the Lords speciall commandement and forbidden to goe into Egypt 3. Beside Ab. Ezra affirmeth that from Canaan into Egypt is not above ten dayes journey But Philo lib. de vita Mosis writeth that the utmost bounds of Canaan are but three dayes journey from Egypt which seemeth to bee more probable for the other way which the Israelites went from Horeb to Cadesh barnea to fetch a compasse by the mountaines of Edom was but an eleven dayes journey Deut. 1.2 4. This also doth further appeare because the other way which the Israelites tooke was thorow the great and terrible wildernesse Deut. 8.16 thorow the which if the Lord had not beene their guide they could not have found the way in comparison whereof the other was the more compendious and easie journey Ex Pererio QUEST XIII Why the Lord consulteth to prevent dangers Vers. 17. FOr God said lest the people repent when they see warre God could if it had pleased him have carried his people the neerest way even thorow the middest of their enemies country but God doth not alwayes shew his omnipotency and extraordinary power whereas ordinary meanes may be used 1. Because the Lord where no necessity is will not infringe the law of nature and ordinary course of things which he hath set Non sunt sine necessitate multiplicanda miracula Miracles are not to be multiplied without cause Pellican 2. Rationem sequi voluit quae populi infirmitati esset commodior Hee would follow a way which was best agreeable to the infirmity of the people Calvin who could not so well depend immediatly upon God as when they saw ordinary meanes before them 3. And by this the Lord shewed the tender care which he had over his people omitting nothing for their good Calvin 4. And this was done to teach us that wee should in every enterprise follow the ordinary course and use the meanes appointed Iun. as Augustine well collecteth upon this place Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt ad evitanda qua adversa sunt etiam cum Deus apertissimè adjutor est Hereby it is shewed that all things ought to be done which can be well compassed by counsell to avoide all dangers yea when God apparantly helpeth quaest 40. in Exod. So Moses though God were their guide yet is desirous of Hâ—babs company to direct them their way in the wildernesse Numb 10.29 And for the same cause they sent spies before to search out the land Deut. 1.22 when as notwithstanding they were assured that the Lord would give them that land Iun. QUEST XIV Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amaleke LEst the people repent when they see warre 1. The Lord speaketh here doubtfully not that hee was ignorant what would fall out but he speaketh after the manner of men taking upon him the person of a wise man as consulting prudently and providently to meet with all occurrent dangers As also by this manner of speech shewing that there is no repugnancy betweene Gods prescience and mans free will in such things that there is no necessity imposed upon it Thostat 2. But it will be objected that this inconvenience fell out in their other journey for the Amalekites did encounter with the Israelites For answer whereunto it is to be considered that the case is much unlike betweene that battell with the Amalekites and the encountring of the Philistims 1. Because the Philistims would presently have set upon them but they did not meet with the Amalekites till forty dayes after their departure out of Egypt for the next mansion or staying place when they went from Rephidim where Amaleke fought with them was in the wildernesse of Sinai Numb 33.15 and to Sinai they came 47. dayes after their comming out of Egypt for in the third day after which was the 50. day the law was given them in Sinai 2. Before they had this combat with Amaleke they had experience of Gods assistance both in the destruction of the Egyptians in
heare thee from this Mercie seat Cajetane 3. There were three places where the Lord gave audience to Moses and where he used to speake unto him one was at the doore of the Tabernacle where the Altar of burnâ— offerings was chap. 29.42 the other was out of the cloudy pillar Numb 12.5 but this for the most part did concurre with the other for the pillar of the cloud did usually stand in the doore of the Tabernacle when the Lord froâ— thence spake unto Moses but the chiefe and principall place from the which the Lord spake unto Moses was the Mercie seat Numb 7.89 Whâ—â— Moses went into the Tabernacle of the congregation to speake with God he 〈◊〉 the voice of one speaking unto him from the Mercie seat c. QUEST XXXI Whether God himselfe or an Angell spake from the Mercie seat Vers. 22. FRom above the Mercie seat c. will I tell thee Tostatus thinketh that it was not God himselfe that framed this voice from the Mercie seat but some Angell and that by certaine instruments as by the condensation and thickning of the aiâ—e between the Cherubims over the Mercie seat which was not seene by reason the high Priest when he entred into the most holy place filled it with the smoke of the incense so that the Mercie seat was covered therewith Levit. 16.13 And he addeth further That Deus no◠〈…〉 voceâ— c. God could not create those voices because a voice is made by prolation successively Sed Deus non potest agerâ— per successionem But God cannot doe any thing successively as we cannot doe any thing in an instant c. Thus Tostat. qu. 22. Contra. 1. It is not doubted of but that Angels by their Angelicall power can frame voices and sounds by such meanes and instruments as they apply to that end but if an Angell can bring forth a voice by meanes much more God can doe it that made the Angels and that without meanes 2. The cloud of the incense was not to that end to hide the coâ—â—ealed and thickened aire upon the Mercie seat but somewhat to obscure the sight of the Mercie seat it selfe that the high Priest should not gaâ—e too much upon it 3. To say that God cannot create a voice iâ— to deny his power to whom nothing is impossible 4. And though God can doe whatsoever it pleaseth him in a moment yet he doth also sometime worke successively to apply himselfe to onâ— capacity as he thought good to be six dayes in making the world which he could have dispatched in a moment So the Lord could have healed Naamaâ—s leprosie with once washing but his flesh was not healed till he had seven times washed Our blessed Saviour could with once laying on of this hands have 〈◊〉 the blind man but he thought good to restore his fight by degrees at the first he saw men walking like â—â—ees and at the second laying on of his hands he saâ— every man afarre off cleerelâ— â— But that it was the Lord himselfe not an Angell that used to speake from the Mercie seat it is evident â—â—th because they used to pray unto him that sate betweene the Cherubims and they give unto him the 〈…〉 God of Israel as Flezâ—kiah prayeth O Ieâ—â—vah 〈…〉 the God of Israel which 〈…〉 Cherubims thou art very God alone over all the kingdomes of the earth thâ—â— hast made the heaven and the earth These titles and attributes to be the Lord of hosâ—s the God of Israel God alone 〈◊〉 of heaven and earth doe 〈◊〉 only unto God and cannot be given unto any Angell QUEST XXXII Of the spirituall signification of the prâ—pitiatorie NOw to shew the signification of this Propitiatory and Mercie seat 1. Augustine thus applieth it The two Cherubs doe shadow the Propitiatory that is honorant velando they doe honour it in vailing it because great mysteries are there hid â—uvicâ—â— se attendunt quia consonant c. They doe looke one on another because they agree for the two Testaments are there figured their faces are toward the Propitiatory Quia misericordiam Dei in qua una spes est valdâ— commendant Because they commend the mercie of God wherein their hope only is 2. Gregorie to the same purpose What is signified by the Propitiatory but the Redeemer of the world as the Apostle saith Whom God hath set forth to be a reconciliation or propitiation through faith in 〈◊〉 bloud What doe the two Cherubims betoken one looking upon another Nisi quod utraque testamenta in mediatorem Dei hominum concordant But that both the Testaments doe agree concerning one Mediatour of God and men whom the one pointeth out the other exhibiteth 3. Cyril also by the Propitiatory understandeth Christ who is our propitiator and reconciler as the Apostle saith If any man sinne we have an advocate with the Father Iesus Christ the righteous And he addeth further in that the Cherubs looke toward the Propitiatory he would have it to signifie these two things Nutui Domiâ—ico intenti sunt c. The Angels are intent upon Gods will ready to doe it Et nunquam Dei satiantur aspectu And they are never satisfied with beholding of God 4. Rupertus consenting with the rest that the Propitiatory shadoweth forth Christ the pure gold whereof it was made his divine substance the two Cherubs the two Testaments addeth this of his owne The shadowing of the Arke with their wings sheweth quia humilitatem crucifixi Domini dofeâ—dunt that the two Testaments doe defend the humility of our Lord being crucified from the blasphemies of the Jewes who thought him as smitten of God for his owne sinnes whereas he died for ours 5. But Calvin leaving other curious observations hath put all these together 1. God in the Cherubs and Angels by whom he exerciseth the government of the world symbolum presentiae suae statuit setteth forth a symbole or signe of his presence 2 Extensio alarum promptitudinem obsequii c. The stretching out of their wings sheweth their ready service 3. They looke toward the Mercy seat intenti ad 〈◊〉 Dei as waiting upon God to know his pleasure 4. And in that they are joyned to the Propitiatorie it betokeneth Christi descensu coelos apertos That by Christs descending the heavens were opened and the Angels descended and ascended for the elects sake 5. Mutuoâ— intuitus consensum dâ—signaâ— Their mutuall beholding one another sheweth their joynt consent in executing Gods commandement That former conceit of applying the two Cherubims to the two Testaments Calvin refuseth as too curious 6. Gallasiâ—â— by the spreading of their wings understandeth the reverence of the Angels to the Majesty of God shadowing their faces with their wings as not being able to behold it 7. Simlerus addeth farther that in looking toward the Propitiatory which signified Christ is insinuated that they looke toward Christ and are ready to serve and minister unto him and by their looking they
mercie Calvin Et quia multi effectus And because there are many effects of the divine mercie Ferus Slow to anger erech aphaim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long suffering God straightway punisheth not men when they sinne but spareth them emendationem expectando in expecting their amendment Lyran. Peccata eorum dissimulando as it were dissembling and winking at their sins to bring them to repentance as hee did forbeare the old world 120. yeares Burgens Poenam differendo in deferring the punishment Ferus God doth not presently punish as though he either knew not or neglected our sinnes but that we should come to amendment of life Marbach As Saint Peter sheweth 2 Pet. 3.9 Pelarg. This is a singular effect of Gods mercie Oleaster Abundant in kindnesse rabh chesedh God is so rich in mercie that he hath more compassion of us than we have of ourselves Tostat. He diversly sheweth the effects of his pietie and pitie Lyran. He is propensus ad beneficentiam prone and readie unto mercie Borrh. He extendeth his mercie unto all Oleast And he is multa pietatis of great pitie towards all men Pelargus Multifarie impendit misericordiam he many wayes bestoweth his mercie 1. Sometimes when he seeth men in miserie he hath compassion on them as upon the Israelites in Egypt 2. Sometime ex gratuita voluntate of his owne gracious will though they be in no trouble as Christ in mercie looked upon Paul when he converted him 3. Sometime hee spareth the wicked for the righteous among them as hee promised Abraham not to have destroyed Sodome if ten righteous persons could have beene found among them 4. God also spareth his people lest the enemies should have occasion to blaspheme as Moses intreateth God chap. 32.12 5. God oftentimes sheweth mercie to a multitude for the zeale of one righteous man as Phinches by his zeale appeased Gods wrath toward the people 6. Sometime the Lord considereth the frailtie and weaknesse of man and so forbeareth them as Psal. 78.38 He oft times called backe his anger c. for he remembred that they were flesh Burgens And in truth veemeth As God is mercifull in promising so he is most true stable and constant in performing his promises Lyranus and Burgensis understandeth this of Gods justice verax â—dest justin true that is just As God is said to be just of his word and promise it may be so interpreted but not as Gods justice and severity is compared with his mercie for that property of God is described in the next verse here Gods truth hath relation to his mercie and promises he is verax promissa servando true in keeping his promises Ferus God is faithfull he deceiveth none he cannot lye And if Gods promise be not performed it is because the condition is not kept and so the failing is not on Gods behalfe but on mans such was that promise made to David Psal. 131.12 If thy sonnes keepe my covenant c. their sonnes shall sit upon thy throne for ever Tostat. qu. 7. This mercie and truth of God non aliter comprehendi potest quam ex verbi testimonie cannot be otherwise comprehended than by the testimony of his word Calvin And the Lord specially maketh mention here of his truth ad consolandum Mosem to comfort Moses that hee should not doubt but that God would make good all his promises to Israel Borrh. Vers. 7. Reserving mercie for thousands 1. Here a definit number is put for an indefinit he meaneth all the posterity of the faithfull Pelarg. Hee sheweth mercy not only to those with whom he covenanteth sed etiam descendentibus ex eis but to those which descend of them Lyran. Oleast As the Israelites now found by experience that God respected them for their fathers Borrh. And long after even in the latter times qua sunt valde distantia à temporibus patrum which were farre distant from the times of the Fathers God remembreth his mercy as Levit. 26.41 I will remember my covenant with Iacob c. yea this promise comprehendeth all the time both of the old and new Testament for God remembring his promise to the Fathers sent his Sonne into the world but this must bee understood of such generations as doe not obicem ponere which are not a barre unto themselves by their sinne and disobedience Burgens Here Gods mercy reacheth unto a thousand generations his justice but unto the third or fourth Simlerus Forgiving iniquitie transgression and sinne 1. Lyranus by these three understandeth sinnes committed against our neighbour against God or against our selves 2. Burgensis by the first would have signified sinnes of infirmity by the second sinnes of malice by the third sinnes of ignorance 3. But thus are they better distinguished the first word ghavâ—n or as Oleaster pronounceth it aon commeth of that root which signifieth to be crooked it betokeneth crooked offences which proceed of malice or ex proposito of purpose the second peshagh is of pâ—shagh which is to deale unfaithfully signifieth such sinnes as are treacherously committed against God as was the sinne of idolatry committed against the Israelites Tostat. Pelarg. Such sinnes which proceed ex superbia of pride Oleaster Ex contemptu of contempt Cajetan The third chataah generally signifieth sinne but is more specially here taken for the sinnes of ignorance and infirmity Tostat. quaest 7. Oleaster Cajetane Pelarg. 4. Wherein appeareth Gods singular mercy not only to the righteous but to the unrighteous Ferus 5. Et non levibus tantum dâ—lictis sed gravissimis sceleribus dat veniam Who only doth not pardon small offences but most grievous sinnes Calvin QUEST XI How the Lord is said not to make innocent BY no meanes making the wicked innocent 1. The words in the originall are thus In making innocent he will not make innocent which Ferus following the Chalde paraphrast divideth into two sentences He maketh innocent or dismisseth unpunished them which doe repent yet justifieth not those which are impenitent but the grammaticall construction will not beare this sense In absolving he will not absolve but ate referred to the same object 2. Osiander understandeth it of such as make themselves innocent before God whom the Lord notwithstanding will not hold to bee innocent but nakeh here is not a noune but a verbe In making innocent c. 3. The Latine readeth thus Nullus apud te per se innocens None is with thee of himselfe held to be innocent that is none of himselfe or of his owne power can be innocent before thee So Tostat. qu. 8. But these words with thee and of himselfe are not in the originall 4. Lyranus thus interpreteth that none are innocent before God as having either actuall or originall sinne but the word nakeh is here a verbe naki signifieth the innocent the other to make innocent it cannot therefore be thus construed the innocent he maketh not innocent but in making innocent he will not make innocent
at ten FUrther if it be asked why Abraham beginneth with 50. and endeth at ten and beginneth not rather here first 1. We need not for answer hereunto with Thomas Anglicus picke out a mystery from the numbers who by fifty understandeth such as are perfectly righteous and so by the other lesser numbers the inferiour order of just men for the Scripture useth other proportions to set forth the degrees of righteous men as an 100.60.30 Matth. 13.8 and if this were a good reason Lot should have beene none of the righteous persons because hee was under ten 2. But the other conjecture of the same author is not to bee refused that Abraham will not bee so bold as at the first to entreat that the City might bee saved for tens sake but descendeth by degrees 3. Neither is Tostatus reason good that Abraham is directed of God to descend no lower than ten because hee knew that there were some just men under ten for whose sake yet hee would not spare the City which just men hee thinketh themselves were delivered that God directed Abraham in his prayer is true but not upon any such ground for excepting Lot his wife and two daughters and other righteous men are mentioned to bee delivered nay the Scripture saith all the inhabitants beside of the Cities were destroyed Genes 19.25 and so it is like that all which died in the flames of the Cities were partakers also of their sinnes 4. Neither the 50. first named are to be divided among the 5. Cities 10. to bee found in every City as some of the Hebrewes neither yet in naming the 50. doth Abraham pray onely for Sodome as Aben Ezra but though Sodome bee specially mentioned because it was the mother City of the rest in the which as the greatest City this number was most like to be found yet Abraham intendeth the benefit of all Neither doth Abraham end in ten because he thought there were so many righteous in Lots house he and his wife his 4. daughters and their husbands for Lot had but two daughters and the same unmarried and Abraham hath not respect so much to the safety of Lots family as the preservation of the whole City neither yet because fewer than ten as Noe with the rest that made eight could not deliver that generation neither doth hee stay at ten as though God for a lesse number of just men will not spare a City for as sometime for more than 5000. God will not suspend his judgements as Samaria and Israel was not spared though God had reserved to himselfe 7. thousand 1 King 19.18 so for fewer than ten God sometime will shew mercy as hee promised to spare Jerusalem if but one righteous man could bee found there Ierem 5.1 Mercer 5. It is therefore more like that Abraham named no lesse proportion than ten lest hee should have been too bold with God as also for this reason because he must either have fallen ten more as in all the other numbers saving one and then there should have beene none at all or else he should have descended by five as in the second instance which number of righteous persons welâ—nie Abraham knew to be in Lots house even foure himselfe his wife and two daughters whose lives being the whole sum of the righteous in Sodome Abraham might thinke a sufficient redemption though hee entreated noâ— for their cause also to have the rest saved QVEST. XVIII Why Abraham maketh no mention of Lot in his prayer FRom hence also we may take the solution of another question how it came to passe that Abraham maketh no mention in his prayer of Lots deliverance whom before by strong hand hee had recovered from captivity Genes 14. 1. Some thinke that Abraham remembred Lot in his prayer but Moses expresseth it not making mention rather of that part of his prayer which might more commend his charity in making request for strangers Pererius 2. Some thinke that Lots deliverance was included in that generall request vers 27. that God would not destroy the righteous with the wicked Muscul. and therefore God is said to have remembred Abraham when hee sent out Lot that is Abrahams intercession Genes 19.29 Luther 3. Some are of opinion that Abraham might have some speciall revelation of Gods purpose for Lot Calvin But it is more like that Abraham relyed upon Gods generall promise I will blesse them that blesse thee and therefore doubted not but that God had a blessing in store for Lot Iunius 4. Places of doctrine 1. Doct. The wicked spared because of the righteous Vers. 26. I Will spare all the place for their sakes God spareth the wicked because of the righteous which either are allied in bloud as Cham was preserved for Noahs sake or joyned in cohabitation as Paul had all the soules given him that were in the same ship Act. 27. or when the righteous are moved in piety and commiseration toward them as at Samuels request the Lord spared the people of Israel 1 Sam. 12.19 Muscul. therefore sapiens est stulti redemptio a wise man is a redemption for a foole and as a Physitian that healeth common diseases as a valiant man that is a defence and muniment to the common wealth Philo. so in forrein stories the like Princely mind is recorded to have been in Augustus Caesar who having overcome Antony and taken the City of Alexandria when the Citizens expected nothing else but present destruction the Emperour proclaimed publikely that he did pardon their rebellion for Arius sake a Philosopher of that City whom he used familiarly Perer. ex Plutarch in M. Anton. 2. Doct. Of the divers kinds of intercession and mediation Vers. 23. ABraham drew neare and said Philo noteth three kinds of intercession mediation with God 1. Gods owne goodnesse and mercifull clemency as our Saviour saith my father himselfe loveth you Iohn 16.27 2. The intercession and request of the righteous as S. Iames saith the prayer of faith shall save the sicke c. 5.15 3. The repentance and true humility of the offender that craveth pardon as the prodigall child upon his submission was received to favour Luke 15. 4 But he omitteth the principall intercession of all whereupon the rest are grounded of the which hee was ignorant the most effectuall and all sufficient mediation of our blessed Saviour Christ Jesus according as the Apostle saith If any man sinne we have an advocate with the father Iesus Christ the righteous 1 Ioh. 2.1 3. Doct. How Abraham calleth himselfe dust and ashes Vers. 27. I Am but dust and ashes Man may bee foure wayes compared 1. with the bruit beasts and plants in respect of whom man is of a most excellent workmanship being created according to Gods owne image 2. with the starres and celestiall bodies unto whom man is inferiour in regard of his terrene constitution but superiour in his soule 3. with the Angels to whom man in the substance of his soule is but a
for so little Calvin 4. Neither was this portion a severall lot to Ioseph beside the portion that afterwards fell unto Ephraim and Manasseh in the division of the land for they had it in their lot Iosu. 24.32 Mercer 5. Wherefore this portion given to Ioseph was both the citie Sechem and territorie adjoyning whereof mention is made Iohn 4.5 For though Sechem bee not here a proper name as the Septuag read because of the word achad one that is joyned with it for there was but one Sechem yet in this word which signifieth a part or portion there is a fit allusion also to the place it selfe which Iacob giveth Iun. QUEST IX How Iacob is said to have gotten Sechem by his sword and bow Vers. 22. WHich I gat out of the hand of the Amorite by my sword and bow 1. Neither is this understood of the violent taking of the citie by the sword of Simeon and Levi which Iacob should count his act because his familie assisted them and for his cause God spared them Euseb. Chrysostome for Iacob afterward accursed them for this cruell act and professed that hee no waies consented to it into their secret let not my soule come Gen. 49.6 2. Nor yet by the sword and bow Iacobs innocencie and justice is understood whereby hee was delivered Hierom. or his Praiers as the Chalde for we need not flie unto metaphors and figures where the historicall and literall sense may serve 4. It is also a coact and forced interpretarion that Iacob got it by his sword that is by his money which he had by his labour gathered Hierom. 5. And to applie it by the figure prolepsis to the time following when the Israelites expelled the Canaanites by force as Iunius doth is not so sin for this had beene no gift at all and beside Iacob had alreadie possession of Sechem in Canaan and so might dispose of it 6. Neither because it fell to the lot and share of Ephraim and Manasses is it said to be given to Ioseph but Ioseph had a peculiar right in it and therefore was buried there 7. Some by the sword and bow expound the favour and grace which Iacob found with Hemor to buy the ground for so little money but force and favour are two contrarie things 8. Some thinke that Iacob used some ceremonie by the casting of an arrow and holding out a sword as Ioas did in the presence of Elisha 2 King 9. so giving Ioseph possession of that countrie But Iacob speaketh of the time past which I have gotten not any thing done then presently 9. Some thinke that Iacob did indeed some such exploit by force of armes against the Amorites as Abraham did against the foure kings Genes 14. though it be not expressed Cajetane Andre Masius but where the scripture sufficeth we need not devise unwritten stories 10. Wherefore I expound this place by that Gen. 35. vers 5. where after that the Sichemites were destroyed and Iacob at Gods appointment removed to Bethel God sent a feare upon the cities round about that they durst not encounter with Iacob and his familie who as is most like stood upon their guard and armed themselves ready to have resisted their enemies if they had assaulted them And by this meanes because Iacob held the possession of Sechem as it were by warlike policie the Lord causing the Canaanites to feare his force and valour he is said to have gotten it by his sword and bow Lyran. following R. Salomon Mercer This I take to be the most proper exposition QUEST X. How Iacob is said to have gotten Sechem out of the hand of the Amorites Vers. 22. WHich I gat out of the hand of the Amorite whereas Hemor the Lord of Sichem was an Hivite Genes 34.2 the question is how Iacob is said to have gotten Sechem out of the hand of the Amorite for the satisfaction whereof 1. Neither was Sechem the sonne of Hemor called an Amorite of his father for Hemor beginneth with the Hebrew letter cheth Amorite with alepâ— 2. Neither need we suppose that Iacob after he had bought a peece of ground of Hemor did afterward inlarge it by expelling the Amorites as Masius there being no such expressed in the story 3. Neither yet with Pererius are we forced to say that all the Canaanites were called Amorites 4. But it is most like that the Hivites and Amorites were mixed together and that the denomination is taken from the Amorite as the more valiant people Mercer this also confirmeth ouâ— former exposition that Iacob iâ— saying which I gat by my sword and bow out of the hand of the Amorite meaneth noâ— the surprising of the Sichemites by Simeon and Levi for they were Hivites not Amorites but rather the keeping of that possession afterwards from the Amorites which inhabited other cities adjoyning who would have invaded Iacob but that the feare of God came upon them that they durst attempt nothing against Iacobs sons whom they held to be men of valour 4. Places of Doctrine 1. Doct. Ministers have no power in themselves to blesse but onely in Gods name Vers. 16. THe Angel blessed the children Iacob taketh not upon him to blesse in his owne name but as a Minister onely and pronouncer of the blessing desireth God to blesse the children Ministers then have no power actually in themselves to blesse or curse but onely as instruments and messengers they pronounce the sentence of blessing or cursing in the name of God so that as the Apostle saith he that planteth is nothing nor he that watereth but God that giveth the increase 1 Cor. 3.7 Calvin 2. Doct. God bestoweth his gifts freely without respect to our worthinesse Vers. 19. HIs younger brother shall be greater than he Ephraim is preferred before his elder brother Manasseh and therefore his tribe beareth the name of his father Ioseph Apocalyp 7.8 whereas Manassehs tribe is rehearsed under his owne name so was Abel preferred before Cain Isaack before Ismael Iacob before Esau this was not for any worthinesse in Ephraim more than in Manasseh for wicked Ieroboam that caused Israel to sinne came of Ephraim but that we should know that all is of Gods grace without any respect unto mens worke as the Scripture saith I will have mercy on him to whom I will shew mercy Rom. 9.15 5. Places of Confutation 1. Confut. Against the vulgar Latine translation Vers. 12. IOseph did reverence downe to the ground If Ioseph did shew such great reverence to his father bowing himselfe downe to the ground it is not like that Iacob adored or worshipped the rod and scepter of Ioseph thereby giving honour to his sonne as the blinde Latine translation readeth Hebr. 11.21 see before Chap. 47. confut 1. 2. Confut. Against the superstitious use of the signe of the crosse Vers. 14. DIrecting his hands of purpose c. Hence Perer. noteth that Iacob of purpose layed his hands acrosse to prefigure the mystery of the crosse whereby the Gentiles
his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1 Cor. 12.21
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
benefit and mercy Calvin whereby we learne that it sufficeth not onely to have a generall apprehension of our spirituall redemption but a particular application is necessary as the Israelites every one in particular eating of the paschall lambe in their private families had a proper and particular sense and feeling of the benefit as they severally did eat and taste of the lambe This particular application of the redemption of Christ S Paul sheweth saying I live by the faith of the Sonne of God who hath loved mee and given himselfe for mee Galath 2.20 3. Doct. How the paschall Lambe prefigured Christ. Vers. 21.12 TAke a lamb and kill the passeover c. Take a bunch of hyssope and dip it in the bloud c. Because Christ was prefigured in the paschall lambe as is evident Ioh. 9.36 1. Cor. 5.7 the particular resemblances are to be considered wherein the lambe prefigured Christ. 1. The lambe was without blemish vers 5. and Christ was without sinne and so the unspotted lambe 1. Pet. 1.19 2. The lambe must be killed so Christ was sacrificed for us 1. Cor. 5.7 3. As the postes of the house must be sprinkled with the bloud of the lambe so our hearts must bee dipped by faith in Christs bloud to deliver us from eternall death as they were from a temporall Heb. 12.24 1. Pet. 1.2 4. As the lambe was to be rosted with fire so Christ did feele the wrath of his father for our sinnes being made a curse for us Galath 3.13 5. As they were to eat unleavened bread with the lambe so wee that eat Christ by faith must study for newnesse of life 1. Cor. 7.8 6. As they were to eat it with sower herbes so wee must frame our selves to suffer affliction for the faith 7. As the Lambe should be eaten whole so wee must receive the whole doctrine of Christ omitting nothing Heb. 1.1 2 3 4. 8. As no stranger was to eat of the lambe being uncircumcised so no unbeleever can be partaker of Christ Piscator 4. Doct. Divers sorts of men in the visible Church Vers. 38. ANd a great multitude of sundry sorts of people went out with them As among the Israelites there were many other people mingled which were to have no part in the inheritance of Canaan so there are many hypocrites and carnall men in the visible Church which shall have no part in the Kingdome of God for many bee called but few are chosen And as there were fewer companies in that great multitude the first of those which were fighting men the second of weake persons as women and children the third of strangers the fourth of their beasts and cattell so in the Church of God there are first such as are strong in the faith secondly the weake and fraile thirdly Hypocrites which in outward shew joyne themselves to the Church as those strangers did fourthly carnall and worldly which may be compared unto beasts Ferus 5. Places of confutation 1. Confut. Against reservation of reliques Vers. 10. YE shall reserve nothing of it untill the morning This was commanded to take away all occasion of superstition lest they might have superstitiously abused these reliques of the paschall lambe which charge given unto the Israelites may reprove the superstition of those professing Christianity which doe reserve the reliques of Saints and doe fondly yeeld adoration unto them So in time past a superstitious use was taken up in reserving part of the Sacrament and carrying it about unto sicke folkes The Lord therefore foreseeing what inconvenience might arise by such reservations forbiddeth any thing at all to be kept of the lambe Iun. in Analys 2. Confut. That the bread in the Sacrament is not the body of Christ carnally but only a seale and pledge of it Vers. 11. FOr it is the Lords Passeover That is it did signifie it for Sacraments are not the things which they represent but signes and seales of them Genevens So in the Gospell the bread is called the body of Christ being a signe and representation of it Pellican So is circumcision called the Lords covenant Gen. 17.11 yet was it only a signe and seale thereof Then as neither the lambe was the Passeover it selfe nor circumcision the covenant it selfe so it is but weakely inferred by the Romanists upon these words of our Saviour that the bread should be the very body of Christ. 3. Confut. Against the carnall or raw eating of Christs flesh in the Sacrament Vers. 9. EAt not thereof raw Ferus upon these words hath this note Crudem comedunt qui tantum astâ—mant id quod viderint quia solum panem viderint solum panem â—redunt They eat the lambe raw which only esteeme that which they see and because they see nothing but bread they beleeve nothing but bread In which words he seemeth to glance at the Protestants that doe not beleeve the bread to be turned into Christs flesh and yet they beleeve that there is more present than bread that the very flesh of Christ is exhibited to the faith of the worthy receiver But upon this point Pellicans note is more agreeable Non cruâ—us id est Christus non est carnaliter substantialiter vel sensibiliter comedendus Christ the paschall lambe is not to be eaten raw that is carnally substantially sensibly For who may be better said to eat Christ raw they which deny the carnall presence of Christs body or they which hold that they doe eat with their mouth and teeth the very flesh body and bones of Christ they most properly may bee said to eat Christ raw both in respect of their owne opinion of the carnall presence and for that they come not prepared with a true lively faith to the Sacrament but with an erroneous perswasion All they therefore that come unprepared and so doe eat and drinke unworthily may be said to eat Christ raw for as raw flesh is offensive to the stomacke and hee may bee said to eat his owne death so they that eat and drinke in the Sacrament unworthily are said by the Apostle to eat and drinke their owne damnation 1. Cor. 11.28 4. Confut. Against the Anabaptists that allow no allegories in the old Testament Vers. 46. YE shall not breake a bone of him In that the Apostle Ioh. 19. applieth this unto Christ it iâ— evident that he was the true Lambe of God shadowed and prefigured by the paschall lambe and therein divers wayes represented and resembled as is before shewed doct 3. This therefore maketh against the Anabaptists which will not have any proofes alleaged out of the old Testament for confirmation of any thing in the new and take away the use and explication of the types and figures of the old Testament allowing no sense of any place beside the historicall and literall sense whereas it is evident that Saint Paul doth allegorically apply the histories of the old Testament as that of Sarah and Hagar Galath 4. and the paschall lambe he maketh a
c. 1. Three things Moses declareth to his father in law First the plagues and judgements which fell upon Pharaoh and the Egyptians for Israels sake that is to the intent that they should let the people of God goe Secondly the travell and labours which they indured by famine thirst and warre Thirdly how they were relieved in all these necessities and delivered from all their dangers Tostat. 2. Now Moses declared these things to Hobab to satisfie his desire for he was desirous to heare more certainly of all these things Simler Likewise he doth it that Iethro might rejoyce together with them for all the mercies of God received Tostat. quast 3. And beside Moses hereby would draw him to the true knowledge of God and further instruct him therein And so Moses cibare studuit socerum primo spiritualiter Moses first of all seeketh to give spirituall food to his father in law Ferus QUEST XI Of Iethro his joy and rejoycing Vers. 9. ANd Iethro rejoyced 1. Iethro dealeth far otherwise than Amalek for they envied the prosperity of Israel and sought to doe them hurt But Iethro rejoyced and was glad therefore afterward Saul was sent to take revenge of Amalek but he spared the Kenites which were the posteritie of Iethro because they shewed mercy to the Israelites 1 Sam. 15.6 Borrh. 2. Iethro expresseth his joy in three degrees first hee rejoyceth inwardly in heart then hee testifieth and confesseth the same with his mouth vers 10. and further expresseth the same in act in offering of sacrifices unto God Tostat. Non solum confessus est fidem suam ore sed etiam opere He confessed his faith not onely with his mouth but in dâ—â—d Lyran. 3. And for very joy of heart he repeateth the same thing twice that God had delivered them out of the hand of the Egyptians as men in passion doe use to double and treble their words Tostat. Or the first delivering may signifie their saving from the sword of the Egyptians which pursued them the other from their thraldome and servitude Cajetan QUEST XII Whether Iethro had before this the knowledge of the true God Vers. 11. NOw I know that Iehovah is greater than all gods 1. Neither was Iethro before this altogether ignorant of the true God or was before a worshipper of Idols as Tostat. For Moses would not have married a meere Idolaters daughter and where he saith Now I know that sheweth not that he knew not God before as Tostatus concludeth but it is meant of his experimentall knowledge that he was now by these wonderfull works and judgements of God more confirmed in his faith Calvin 2. Neither yet was Iethro a perfect worshipper of God and so circumcised as the people of Israel were for if he had beene circumcised hee had beene bound to keepe the whole law as the Apostle reasoneth Gal. 5.2 as all the festivities and other ordinances of Israel and then he being incorporated by circumcision into the people of God and so become a proselyte would not have desired to returne to his people as he doth Numb 10. Tostat. quast 4. 3. Therefore though before this Iethro had the true knowledge of God which was a long time preserved in Abrahams line among those which were not of Israel as appeareth in Iob and his friends yet Non tam pure sinceriter clare cognoscebant Deum ut Israelite c. Yet they knew not God so purely and sincerely and clearely as the Israelites Lippoman And this speech in preferring Jehovah before other gods may proceed from his errour who had an opinion before of the multiplicitie of gods as other of the heathen Simler Yet in another sense is this speech used by Moses chap. 15.11 Who is like unto thee O Lord among the gods that is Angels or any other power whatsoever Calvin QUEST XIII Of the meaning and true reading of the 11. vers Vers. 11. IN that thing wherein they dealt proudly hee is above them 1. The Latine translator readeth Because they dealt proudly against them but here the words bedabhar asher in the thing which are omitted in this sense a reason is given in generall of the destruction of the Egyptians because they were proud and insolent against the people of God Tostat. 2. Others supplie this word indicavit hee hath judged them Simler or perierunt they have perished in that thing wherein they were insolent against them which some referre to their destruction in the red sea that as they had drowned the Hebrewes children in the red sea so they perished there Vatab. But as Calvin saith Videtur nimis esse restrictum This seemeth to be too much restrained therefore in generall rather the equitie of Gods judgements appeareth that had measured unto them as they had done to the Israelites Galas Borrh. 3. But the third reading is to be preferred that the preposition ghal here signifieth not against but above and them must not bee referred to the Israelites but to the Egyptians that God was superiour unto them in that wherein they boast that is in their great power and glory Iun. As they vaunted when they pursued Israel I will overtake them I will divide the spoile my lust shall be satisfied upon them chap. 15.9 QUEST XIV Whether Iethro offered himselfe burnt offerings Vers. 12. THen Iethro tooke burnt offerings c. 1. Tostatus hereupon gathereth because Iethro observeth the difference of sacrifices instituted in the law betweene burnt offerings wherein all was consumed upon the Altar and other sacrifices wherein part was reserved that he came to Moses after the law was given quaest 4. But this is no necessary collection for even among the Gentiles some sacrifices they offered whole of some they reserved part for their sacred feasts especially among them which came of Abrahams line where some seeds of Abrahams faith were still preserved Simler 2. This rather may serve as an argument against that opinion that the law of sacrifices and of the Priesthood of Aaron was not yet instituted because Iethro a strange Priest was permitted to sacrifice therefore it is like that as yet the Priesthood was not instituted Simler Cajetan 3. Some thinke that Iethro onely tooke part of the sacrifices which were offered and sacrificed not Lippoman But the phrase He tooke them unto God sheweth that he tooke them to offer unto God Iun. 4. Oleaster thinketh that he offered by the ministry of Moses But as Augustine well collecteth Moses is not yet read to have sacrificed at all 5. This is like to have beene Primum ejus sincerum legitimum sacrificium Iethros first sincere and legitimate sacrifice Calvin For although he had some knowledge of God before yet he knew him not purely and perfectlie before now QUEST XV. In what sense they are said to eat bread before the Lord. THey came to eat bread with Moses father in law before God 1. They did either eat Manna that Iethro might see the bread which God gave them
it to repaire the ruines of the Temple 2 King 12.7 QUEST XVII Why this money was collected and to what end Vers. 12. THey shall give everie man a redemption of his life 1. Tostatus giveth this reason because if at any time they were numbred and did not pay this tax the plague was sent among them as in the time of David and therefore it is added that there be no plague among them when thou countest them But Moses himselfe so often as he counted them did not exact this summe of them as is before shewed quest 1◠and yet the plague followed not And 〈…〉 the people were plagued when they were numbred under David 〈…〉 likewise 〈…〉 may be yeelded why the payment of this money was a redemption of their soules 1. That hereby they might ascribe their deliverance out of Egypt unto the Lord Quare ne poena tanquam servis fagitivis instigeretur c. therefore lest that some punishment might be inflicted upon them as fugitive servants it was fit that by this solemne rite they should ascribe their preservation unto God Calvin This therefore was enjoyned them in memoriam beneficiorum Dei for a remembrance of Gods benefits Gallas They might therefore be justly punished for their ingratitude 2. Seeing that this money collected was for the use of the Tabernacle where the people did meet together and there acknowledge their sinnes and asked mercie and forgivenesse at Gods hands in this respect also this collection tended to the redemption of their soules because it served for the maintenance of the Tabernacle and the Ministerie thereof which was instituted for the comfort of their soules Gallas 3. Obedientiam testabantur censu c. they did testifie their obedience by this tax Simler And by this meanes they were accounted as belonging unto God therefore qui illud non pendet exclusus erit à populo Dei hee that paid it not should bee excluded from Gods people Marbach And might worthily be punished because of his contempt and so by this obstinate refusall did count himselfe as none of Israel and so not under Cods protection To this purpose also Cyrill They payed this tribute unto God to signifie that Nemo est sui capitis Dominus c. No man is Lord of himselfe but that we have all one Lord which they did professe by paying of this tribute 4. And by this tribute Christ is shadowed forth qui seipsum dedit in pretium redemptionis c. who gave himselfe to bee a price of our redemption which whosoever apprehendeth by faith is free from death Marbach QUEST XVIII How much the sicle of the Sanctuarie and halfe sicle was Vers. 13. HAlfe a shekel after the shekel of the Sanctuarie 1. The weight of the shekel of the Sanctuarie is valued by the consent of the most at foure of the peeces called drachyma a dram which is the eighth part of an ounce a groat when eight of them made an ounce So Iosephus calleth it tetradrachma of the value of foure old groats that is halfe an ounce and the halfe thereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two drams or groats Arias Montanus for this allegeth the opinion of Moses Gerundensis who at first dissented from Salom. Iarchi who valued the sicle at halfe an ounce but afterward changed his opinion upon this occasion this R. Moses travelling out of Spaine into Palestina comming to Acron now called Jacha did there see a peece of silver shewed him by the inhabitants which on the one side had the pot of manna with this inscription shekel Israel and on the other Aarons rod with this title Ierushalem kedessah holy Jerusalem in the ancient Samaritane characters which peece of coine the said R. Moses weighed and it came just to halfe an ounce and there was likewise shewed unto him another peece with the verie same pictures which was but halfe so much in weight being but halfe the sicle Arias Montanus addeth further that while he was at the Councell of Trent there was brought unto him by a friend an ancient peece of silver with the verie same figures and characters which he likewise found to weigh halfe an ounce Beza setteth downe the verie same description of the shekel which he had given him by Ambrosius Blancerus in Matth. 17. vers 24. 2. Concerning the estimation of the shekel being compared with money now current Osiander valueth it at the halfe Dollar which is an ounce of silver Marb at the halfe aurei Rhenani of the Rhene Crowne Gallasius out of Budaeus saith the Drachma whereof the sicle of the Sanctuarie contained foure was of French money of Tours three shillings six pence and Didrachma or halfe sicle was about the fifth part of the French Crowne Marlorat and the whole sicle twice so much that is two five parts which will amount to two shillings six pence starling or thereabout that is halfe an ounce Arias Montanus valueth the shekel at foure Spanish Royals or at foure Roman Julians or two peeces of Venice coine called Macigenors or one Flanders peece which goeth for fourteene Stivers Pelargus maketh the sicle equall to halfe of the Vallense coine all commeth to the same rekoning 3. Here the sicle of the Sanctuarie is valued at 20. gerahs so also Ezech. 45.12 a gerah Pelargus setteth at the value of seven Misnian peeces Osiander at foure peeces of Wittenberg coine but wee are not acquainted with those kinds of money Iunius saith it weighed 16. graines of barley Montanus saith he found it in weight answerable to a pease whereof twentie were equall in weight to the sicle But by the former estimate seeing a sicle weigheth but halfe an ounce starling which maketh two shillings six pence of English money the gerah cannot be above jd. ob three halfe pence of our English money 4. The Septuagint are here deceived which call the sicle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowing unto it but two drachmaes or drams whereas the halfe sicle contained so much as is evident Matth. 17.24 where everie one paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two drachmaes which was halfe a shekel according to the rate and tax set by Moses toward the charge of the Tabernacle but was then exacted by the Roman Emperours 5. The sicle was divided into divers parts there was the halfe sicle which is mentioned here which was a quarter of an ounce there was the third part of a shekel Nehem. 10.32 which weighed six gerahs and an halfe with a sixth part and the fourth part of a shekel 1 Sam. 9.8 which Montanus saith was in value as much as the Spanish Royall of silver of our English money seven pence halfe penny 6. As the sicle was a kinde of money so was it used for a weight whereby they weighed all other metals whether of gold iron or brasse yet we doe not finde that there were any sicles but onely of silver as Numb 7.38 the incense cup which was offered was of ten shekels in weight not in value
it may be thus answered 1. There is no mans righteousnesse which is sufficient for himselfe much lesse is it of such force as to extend to so many generations that God for the fathers righteousnesse should forgive all the sinnes of their posterity they were not Abrahams merits but Gods gracious promise made to Abraham which procured such favour and mercie to his posterity 2. Only the merits of Christ are of such infinite vertue partly in regard of the perfection of his obedience wherein was no defect and partly for the worthinesse of his person being both God and man that the force thereof indureth to all generations But in Christs death there is both merit and mercie to bee considered in that Christs death satisfieth fully for the sinnes of the world it is a worke of merit not of mercy in respect of the Redeemer for the death of Christ being given for our sinnes is aliquid aequâ—valens of like value fully answerable to Gods justice therefore forgivenesse of our sinnes is merited by Christ not purchased of favour But in respect of us it is of mercie both in that God gave his Sonne to dye for us it shewed his mercy and love toward us 1 Ioh. 4.9 And in that Christ would vouchsafe to dye for us being sinners was his great mercie and love Rom. 5.8 And thirdly that he applieth the merit of his death to us and maketh his righteousnesse ours for where no workes are but faith the wages is not counted by debt but of favour as the Apostle sheweth by the contrary That to him that worketh the wages is not counted of favour but by debt Rom. 4.4 Tostat. qu. 7. QUEST XVII After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation VPon occasion of these words vers 7. of Gods reserving mercie unto thousands and visiting iniquitie to the third and fourth generation Tostatus inferreth certaine propositions and conclusions which may serve further for the explanation of this verse 1. The promise of shewing mercie to a thousand generations is most certaine and alwayes performed but the other visitation to punish God alwayes executeth not because he is more inclined to mercie than justice 2. The children which suffer for their fathers sinnes may beare the iniquity of many of their predecessors at once as Tostatus reckoneth fifteene persons in foure generations for whose sinnes the childe may suffer as on his fathers side there are his father his grandfather grandmother great grandfather and great grandmother and his belser and beldame these make seven and there are as many on his mothers side all these make 14. persons of his predecessors and ancestors within foure generations and himselfe maketh the fifteenth so likewise the childe may fare well for many of his good predecessours sake but they are not limited to the generations as the other and so cannot be numbred 3. According to the greatnesse of the righteousnesse or iniquity of the fathers so is mercie or judgement extended more or lesse unto their seed mercy may be shewed to a thousand that is many generations and sometime it may be restrained to fewer as the Lord promiseth Iehu that his seed shall sit upon the throne of Israel but unto the fourth generation 2 King 10.30 And so the punishment never exceedeth the fourth generation but it may fall out that it doth not reach so farre according to the quantity of the sinnes of the fathers which the children imitate 4. It is often seene that the children may both be afflicted for the sinnes of their fathers in one respect and in another receive mercie as Rehoboam for Davids sake held the Kingdome of Judah but for the sinne of Salomon and his owne he lost the Kingdome of Israel 5. The more vertuous predecessors one hath the greater mercie shall he receive as the blessing of Abraham Isaack and Iacob were more availeable than if there had beene but one of them and therefore Iacob saith to Ioseph The blessings of thy father shall be stronger than the blessings of mine Elders Gen. 49.26 for he had his fathers blessing and all the rest concurring therewith 6. The more evill predecessors one hath the greater punishment he receiveth his owne sinne also being added to theirs as Salomon for his owne sinne deserved to be deprived of the Kingdome but for his fathers sake he injoyed it still yet he had trouble in his old age But Rehoboam because of Salomons sinne and his owne had a greater punishment the losse of the Kingdome of Israel Tostat. qua st 10. QUEST XVIII Why Moses made haste Vers. 8. THen Moses made haste 1. Some Hebrewes thinke that Moses made this haste when he heard the Lord pronouncing that he would visit the iniquity of the fathers to the third and fourth generation lest the Lord should have proceeded to more generations to the fifth or sixth But it is not like that Moses would interrupt the Lords speech or that he would presume to alter the Lords purpose Tostat. Simler 2. Cajetane thinketh that Moses à principio visionis prostraverit se from the beginning of the vision did prostrate himselfe But how could he have then seene this goodly vision of the Lords back-parts if he had beene prostrate upon the ground 3. But these were the reasons why Moses made haste being stricken with admiration at the presence of God which both by this glorious apparition and by the Lords voice was manifested hee humbleth himselfe Marbach Being thereto invited also suavissima concione by the most sweet and comfortable speech of the Lord Osiander And he maketh haste ne omitâ—eret opportunitatem lest he should omit the opportunity offered for the Lord passed by as in haste Ferus Like as subjects use to offer their petitions to the Prince at his first comming into any City quia suam praesen iam omnibus jucundam esse volunt because they will have their presence comfortable to all Simler QUEST XIX Of Moses prayer the manner thereof and of Moses perswasions vsed in his prayer Vers. 9. I Pray thee c. that the Lord would now goe with us 1. Moses had obtained this before but he still renueth the same petition Timebat enim ne superveniret impedimentum propter pâ—ccitum populi He was afraid lest through the peoples sinne some impediment might fall out to hinder the Lords purpose Lyran. Tostat. And he doth renue his prayer as our blessed Saviour prayed thrice in the garden quia non sufficit semel orasse because it is not sufficient to pray once Lippom. De novo orat c. Hee prayeth also anew because he desired new promiseâ— Ferus 2. Moses useth three perswasions in this his prayer one is from the condition of the people because they were of a stiffe necke and had so much the more need of Gods presence to mollifie them â—un And so Moses returneth that upon God as a reason of his presence which the Lord had alleaged before