〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made
de Sabbato quia quae umbra depingebantur ut futura speculari debebant He saith of the Sabbath remember because they ought to behold the things to come which were described under the shadow Cyril ibid. But this remembrance is to this end as the words of the law shew to sanctifie the Sabbath 4. R. Salomon thus understandeth it that if they had any precious garments or any other thing of price they should remember to keepe them till the Sabbath Lyran. But the Sabbath is not sanctified by the putting on of costly garments 5. Cajetanus giveth this interpretation Vt intelligamus rationem praeceptâ— esse recordationem c. that we should understand that in remembrance consisteth the reason of the precept that the rest from the outward workes is not pleasing to God Nisi ratione memoriae nisi ratione interni cultus But in regard of the memory and inward worship But although the sanctifying of the Sabbath specially consist in the internall worship yet it is not so well gathered out of this word 6. Therefore this rather is the meaning Remember that is Inprimis memoria tenendum esse the keeping of the Sabbath as a speciall thing is to bee remembred Galas And to this end is it so said because a man being hindered by the six dayes workes will hardly dispatch all to keepe the Sabbath unlesse he remember it and cast aforehand for it Oleaster As also they are bid to remember it because of old this day had beene sanctified before by the Lord and accordingly observed by the people of Goâ— QUEST III. Why the Lord thought good to appoint a day of rest and that upon the seventh day THe Sabbath day 1. Some Jewes are of opinion that the Sabbath being the seventh day was appointed to be kept holy because it is Saturnes day which is evill and unluckie to begin any worke in but this is a Heathenish superstition to seeme to worship those things for feare that are thought to hurt aâ— Tullius Hostilius the third King of the Romanes made the Quartane and Timâ—r Pallor Feare and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the starres of heaven nor to worship those things which God had given for the service of men Deut. 4.19 Tostat. 2. The speciall reason therefore why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the creation were finished 3. But that a day of rest was necessary to be appointed for the people of God divers reasons may be yeelded 1. This day was appointed and given ad destructionem erroris for the destruction of error because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they 2 Pet. 3. which say Where is the promise of his comming for convincing their error the Lord commanded this day to be kept as a monument of the creation 2. Datum fuit ad instructionem fidei redemptionis it was given to instruct in the faith of our redemption to signifie that Christs flesh should rest in the grave according to that saying in the 16. Psalme My flesh shall rest in hope 3. Datum fuit ad figurandum veritatem promissionis it was given to prefigure the truth of the promise both in our spirituall rest from sinne Corpus à peccatorum jugâ— requiescere facientis Causing our body to rest from the yoake and servitudâ— of sinne Damascen lib. 4. de orthodox fid cap. 24. as also in our everlasting rest in the Kingdome of God Futuram sanctorum requâ—em hinc significans Signifying hereby the rest of the Saints to come Cyril in Ioan. lib. 4. c. 51. And we looke for rest from three things A laboribus hujus vita à tentationum concussione à diaboli servitute From the labours of this life from the trouble of tentation from the service of the Devill Thomas 4. It was ordained ad inflammationem amoris to inflame our love that being free from worldly labours we might better attend upon God 5. Datum fuit ad opera pietatis it was given for the works of pietie for otherwise some would be so covetous that they would never leave working for gaine Thom. in opuscul 6. Vt quietâ— repararentur corpora That the bodies should be refreshed by this rest For some through their insatiable greedinesse could scarse have afforded any rest unto themselves especially unto them which were at the command of others as children and servants Simler QUEST IV. Whether the precept of keeping the Sabbath were altogether ceremoniall 1. SOme were of opinion that the Sabbath was onely temporary that did bind the Jewes for a time thinking that the ancient Patriarks as Adam Evah Noe kept no Sabbath Tertullian Which is not true of the observation of the Sabbath in generall seeing it was sanctified by the Lord himselfe immediately after the creation which the Patriarks were not ignorant of but onely of that strict exact and rigorous observing the Sabbath which indeed was onely enjoyned the Jewes Simler 2. Other seeme to be of opinion that the Sabbath was altogether ceremoniall and that Christians therefore are not now bound unto the observation of dayes as the Apostle for this rebuketh the Galathians Yee observe dayes and mâ—neths times and yeares Galath 4.10 Thus the Anabaptists object But if this precept were altogether ceremoniall it could be no part of the Morall law and seeing the Israelites were charged to keepe other festivals also as well as the Sabbath as the feast of the Passeover of Pentecost and of Tabernacles with others whereof no mention is made in the Morall law but onely of the Sabbath it is evident that the Lord himselfe did make a manifest difference betweene that and all other festivals neither is the keeping of the Lords day now an observing of dayes seeing Christians doe celebrate this day without any opinion of holinesse or necessitie tied unto the day as the Jewes kept their Sabbath But this error of the Anabaptists shall be confuted more at large afterward among the places of controversie 3. Wherefore this precept is partly morall partly ceremoniall as to have some set time to attend the service of God it is morall and naturall Secundùm dictamen rationis naturalis aliquod tempus deputat homo Man according to the device of naturall reason will appoint some time for Gods service Thomas For all nations in the world unlesse they bee these inhumane and savage people which inhabite in the extreme and remote parts of the world as the Garamants and Anthropophagi Men-eaters which dwell toward the South pole and they which inhabite the Islands Orcades and other remote regions toward the North all other nations of any humanitie and civilitie did spend much time in the worship of their gods Tostat. But it is legall or ceremoniall in that some speciall day is prescribed and set apart for the service of God
sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone Vatab. the Septuagint take it
healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1. Quievit à condendo alio mundo non
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâ—ron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ— the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles â—ib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragâ—nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
inclination toward man appeareth in the Dolphins of the which Plutarch reporteth strange things as how the body of that ancient Poet Hesiode was borne up in the sea by the Dolphins and brought to land and how one Evalus with a virgin which was carried to be sacrificed leaped into the sea and were both preserved beeing supported by the Dolphins Plutarch convivalâ— It is also most strange that Plinie writeth of the Teutyrites that inhabit by Nylus that they are a terror to the Crocodiles and leaping vpon their backes to bring them as captives to the shoare Plin. lib. 8. c. 25. Secondly God by his extraordinary worke and miracle subdueth the fierce and cruell beasts vnto man as when they all came unto Noah in the Arke the lions mouthes were stopped against Daniel the viper had no power to hurt Paul Thirdly this dominion lost by Adam is restored by Christ and the beasts subdued to the faithfull when the Lord seeth it meet as it is said Iob 5.23 The beasts of the field shall be at peace with thee Thus by Gods providence many of his children have beene preserved as Ionas by his faithfull prayer was preserved in the belly of the whale Hierome reporteth or one under his name in the life of Malchus if the story bee true how he being pursued of his cruell master fled into a cave where was hid a lionesse with her whelpes which â—â—irred not at him but as soone as the Pagan entred sending his servant in before they were both soone by the beast dispatched Fourthly man sometime by his strength doth subdue the beasts as Sampson did slay a lion and David a beare or where strength faileth by his wit and policy as Saint Iames saith c. 3.7 The whole nature of beasts and of birds and of creeping things and things of the sea is tamed and hath beene tamed of the nature of man so Augustine saith when all other beasts are tamed by man hee himselfe is tamed of none de Genes cont Manich. c. 18. QVEST. XXXI How all things are said to be good that God made Vers. 13. GOd saw all that hee had made and loe it was very good The Manichees here objected that God created many things hurtfull and pernicious to man as herbs and beasts venomous and noysome many things superfluous whereof man hath no use how then were all things created good Augustine to this objection most fully in this manner answereth 1. God hath made nothing superfluous although we know not the use thereof like as in an artificers shop we condemne not those instruments and tooles which we are ignorant of though wee cut our hands with them 2. Wee need not to complaine of those things which are profitable or superfluous for these hurt not and the other are for our use and by those which are pernicious we are either punished or exercised or terrified usurpa utilia cave perniciosa relinque superflua use the commodious creatures take heed of the pernicious leave those which thou thinkest superfluous de Genes ad liter c. 22. To this answer of Augustine thus much may bee added that these noxious creatures which now serve for the correction of man should not have beene hurtfull if man had not fallen by his trangression and againe they are not now altogether unprofitable for even those creatures which are venomous and not fit for food are yet profitable for medicine There remaineth yet one question of weight concerning the creation of the Angels first it is not doubted of but that God created the Angels Coloss. 1.16 By him were all things created which are in heaven and earth things visible and invisible c. But there are two other questions wherefore Moses omitted the creation of the Angels and when they are thought to have beene created QVEST. XXXII Why Moses omitteth the creation of the Angels FOr the first 1. Moses neither passed over the creation of Angels in silence for feare lest the Israelites should have committed idolatry in worshipping of them as Chrysostome and Theodoret thinke for the Israelites could not be ignorant that the Angels had divers times appeared to their fathers the Patriarkes and so could not bee ignorant of them 2. Neither are they omitted because Moses only treateth of those things which had their beginning with this materiall world but the Angels were created long before the visible world as Basil and Damascene thinke for it shall even now appeare that this is a false supposition that the Angels were created so long before 3. Neither yet is the creation of the Angels comprehended under the making of heaven and the light as Augustine and Beda thinke for this were to leave the literall sense which is to be followed in the history of the creation 4. But the only reason is this because Moses applyeth himselfe to the simple capacity of the people and describeth onely the creation of visible and sensible things leaving to speak of spirituall which they could not understand and this seemeth to be Hieroms opinion epist. 139. ad Cyprian QVEST. XXXIII When the Angels were made FOr the second 1. We neither receive the opinion of those that thinke the Angels to have beene made long before the world as Origen affirmeth tract 35. in Matth and Damascen lib. 2. de fid c. 3. with others For the Scripture testifieth that the evill angels fell as soone as they were created Ioh. 8.44 He abode not in the truth and as soone as the Angels had sinned they were cast downe to hell 2 Pet. 2.4 But before heaven was made there was no hell neither any such distinction of place before the world was founded 2. Neither is their opinion currant that thinke the Angels to have beene created the same day with man as Gennadius and Achacius because of that place Iob 38.7 Where wast thou saith the Lord to Iob when the Starres praised mee together and all the children of God reioyced From hence it is evident that when the starres were made the Angels also had then their being and rejoyced before God which was upon the fourth day of the creation 3. There is a third opinion that the Angels were created when in the beginning God created the heavens Gen. 1.1 August lib. 1. de Genes ad lit c. 4. And whereas it is said that darknesse was upon the face of the deepe Origen thinketh that was the deepe whither the Devill and his Angels were cast This opinion seemeth most probable because together with the heavens were created the heavenly host of Angels c. 21. 148.2 Where the same word tzaba host or army is used QVEST. XXXIV Whether all trees in the beginning bare fruit Vers. 29. I Have given unto you every herb c. It shall all bee to you for meat likewise to every beast of the earth c. Wee mislike the conceit of Beda in Hexemer upon these words that before mans fall every tree did beare fruit fit for food none was barren or unfruitfull because
heaven and earth c. 4. It is also evident that the Sabbath was kept by godly tradition before the morall law was given as Exod. 16.23 To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place as Hierome trad in 2. Gen. Augustine Psal. 80. and Origen thus answereth Celsus lib. 6. objecting if God were weary that he needed to rest God rested saith he ut nos ab operibus quiescentes c. that we resting from our works should celebrate that day QVEST. V. Of the generations of the heaven and earth how to be understood Vers. 4. THese are the generations c. 1. This word generations is not here to be taken actively as some of the Hebrewes for those things which the heaven and earth brought forth of themselves but passively for the beginning and originall of the heavens and earth 2. The Masorites note that this word toldoth which signifieth generations is twice only found fully written with vau in the beginning in this place after the world was finished and in the generation of Phares in the end of Ruth and they yeeld this reason thereof because this generation in the perfection of the world was complete and that other whereof Messiah should come but all other generations are imperfect and therefore they are defective in letters but these observations are curious ex Mercer QVEST. VI. Of the name of God Iehovah Vers. 4. IN the day that the Lord God 1. This is the first place of Scripture where the Lord is called by his name Iehovah 2. The reason whereof the Hebrewes make to be this that as Elohim is a name of power and justice given unto God in the creation so now Iehovah a name of mercy is attributed unto God the whole worke being finished because therein his mercy appeared or rather now after God had made his worke full and complete he is also set forth in his full and complete titles Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah and use in stead thereof Adonaei which word we confesse is soberly to bee used and that it conveniently cannot bee pronounced because it borroweth all the prickes from Adonai and wee condemne also the heathens profanation of this name who derive from them the oblique cases of Iupiter Iovis Iovi 4. This name Iehovah some would have to expresse the Trinity because it consisteth of three kinds of letters some by He double understand the two natures of Christ but this is too curious It is derived of haiah which signifieth Gods being and essence and therefore hee is called Iehovah as by whom man and all things else have their being ex Mercer QVEST. VII The world made in six dayes and not all at once Vers. 4. IN the day that the Lord made the earth and the heavens From this place Augustine would gather that all the worâ—d was made in one day and that Moses doth divide the creation into six dayes worke that it might be the better understood of the simpler sort l. 4. de genes ad lit c. 21. the same was the opinion of Philo Iudaeus Procopius and Cajetanus a Popish writer But this opinion cannot stand 1. It is contrary to the Scripture Exod 21.11 For in six dayes God made heaven and earth And Moses writing the story of the creation must be taken plainly as he writeth For if the world was made at once how can it be true that it was made in six dayes 2 Augustine other-where holdeth the contrary that the world was not made in one day but in order and he giveth this reason because if the creatures had beene made together non haberent sensum infirmitatis c. they should not have the like sense of their infirmity as now they have one seeing another made before them quaest 106. ex vet testam Ambrose giveth the like reason ne increata crederentur the creatures were not made at once lest they might be thought not to have beene made lib. 1. Hexem c. 6. 3. Whereas Moses here saith in the day we will not answer with Gregory that it is so said because the matter or substance of the creatures was created at once in the beginning Gen. 1. 2. though they received their forme and perfection afterward lib. 32. moral c. 10. this also is Iunius opinion in his last edition for as yet the day was not created nor the light when the heaven and earth were made in the beginning and Moses here directly speaketh of the plants and herbs that were not made before the third day I allow rather Tremellius judgement in the first edition who translateth for in the day beâ—om in the time a part being taken for the whole as afterward vers 17. in â—he day thou eatest thereof that is in the time whensoever thou shalt eat thereof thou shalt dye the death so also Mercerus QVEST. VIII Of the mist that went up from the earth Vers. 6. BVt amyst went up because the Latine text readeth a fountaine Augustine being unskilfull of the originall much busieth himselfe about this matter sometime thinking that one fountaine is here taken for many whereby the earth is overflowne other while that some great river as Nylus might water the earth lib. 5. de genes ad lit c. 9. Others taking that to be impossible doe only understand Paradise to have beene watered with this fountaine as Albinus contrary to the text which saith it watered all the earth yea to make this matter more doubtfull the interlineary glosse saith that there fell no raine before the floud but that all the earth was watered with the fountaines and springs of the earth Wherefore to cleare these doubts we are to resort to the originall word gnedh which signifieth a vapour or a myst and let it here be noted that Perâ—tius a Jesuit writing upon Genesis in this place forsaketh the vulgar latine text and cleaveth to the Originall It being then agreed that wee are to read not a fountaine as Hieromes translation hath and the Septuagint but a myst or vapour yet there remaineth another doubt for some read affirmatively but a vapour ascended as all the interpreters but Tremellius who understandeth it negatively joyning it thus with the former verse there was not a man to till the ground or any vapour had ascended c. and so he would have the negative ain not used before to be supplied here This I take to be the best reading both for that it is most agreeable to the text which sheweth that God created the plants without any naturall helpe either of raine or mysts or artificiall of mans labour that neither raine had yet descended nor vapours ascended As also because the manner of Scripture phrase will beare it as Exod. 20.4 Thou shalt not make to thee any graven image or any similitude c. where throughout the whole
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.
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of an
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
12. all which time the raine continued as Tostatus and Cajetanus thinke but from the beginning rather including the 40. dayes which seemeth to be the opinion of Ambrose and here unto assent Musculus and Tremelius lib. de Noah arc 17. and it may thus appeare Genes 8.4 it is said that in the 7. moneth the 17. day the Arke rested upon the mountaines of Armenia which was after the end of the 150. dayes when the waters began to abate v. 3. but if the 150. dayes bee added to 40. which make in all an 190. the waters should not abate till the 27. day of the 8. moneth for from the 17. day of the second moneth when the forty dayes must take beginning to the 17. day of the 7. moneth are but five moneths that is dayes 150. counting 30. dayes to a moneth whereas putting 40. and 150. dayes together wee shall have 190. before the waters should begin to abate which is contrary to the text now whereas the Septuagint read the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was exalted an 150. dayes and Chrysostome saith tot dies mansit sublimis illa aquarum altitudo the height of the waters continued so long unlesse they meane indifferently of the rising and increase of the water upon any part of the earth which began at the first when the raine fell within the 40. dayes it cannot bee agreeable to the text for the waters increased by three degrees first the Arke was lift up above the waters v. 17. then it floted and went upon the waters v. 18. then the waters prevailed so much that the highest hils were covered v. 20. this increasing prevailing and continuing of the water was but an 150. dayes from the first to the last Mercer 4. Places of doctrine 1. Doct. The floud not caused by any constellation 1. Vers. 4. I Will cause it to raine upon the earth This raine then was not caused onely or chiefly by ordinary and naturall causes as by the constellation of the starres which was foreseene by Noah which seemeth to have beene the opinion of Henricus Mechliniens and Petrus ab Aliaco and Gulielmus Parisiensis cited by Pererius Seneca also ascribeth inundations to a fatall necessity and when the great deluge shall be which hee beleeved was to come hee saith the starres shall concurre together in Capricorne But it is evident that this floud was caused not by naturall and ordinary meanes but by the extraordinary power of God 1. The Lord saith I will bring a floud of waters Gen. 6. â—7 The fountaines of the deep and the windowes of heaven were opened This sheweth that it was Gods speciall worke by the ministery of his Angels that the heavens rained the earth gave up water after an extraordinary manner 2. The sinnes of that age were the cause of this destruction Gen. 6.13 It was then their iniquity not any fatall necessity that procured that judgement 3. And seeing God made all things in wisdome and order hee framed the world that one part should concurre for the preservation of another not to their destruction 4. No constellation of starres can have a generall operation over the whole earth but only in that place where their influence worketh and when they are moved they ceâ—se working As Seneca rendreth this reason of the increase of some rivers in Summer Quarta ratio est syderum hac enim quibusdam mensibus magis urgent exhauriunt flumina cum longius recesserunt minus consumunt c. The fourth reason is in the starres which in some moneths doe more worke vpon rivers but when they are gone farther off they have not that force Constallations then may exercise their strength upon some speciall rivers and places but not universally upon the whole earth 2. Doct. The highest mountaines in the world covered with the waters of the floud Vers. 19. ALL the high mountaines that were under the whole heavens were covered They then are confuted which thinke that some high hils as Olympus were not overflowne whom Augustine refelleth lib. 15. de civitat c. 27. and Cajetanus who would have the mountaine of Paradise to bee excepted from this inundation 1. The words are generall all high mountaines under not the airie heaven only as Cajetan collecteth but the whole heaven were covered yea the high mountaines were surprised whether Athos in Macedonia which cast his shadow unto the Towne Myrinum in Lemnos the space of 86. miles or Atlas whose top is higher than the clouds or Olympus which Zinagoras by Mathematicall instruments found to be ten stadia or furlongs high Or the mount Tabor which riseth up 30. furlongs as Iosephus writeth or Caucasus whose top is said to be lightned with the Sunne when day-light is shut in below All these high mountaines were covered with waters 2. Augustine thus reasoneth Non attendunt omnia elementorum crassissimam terram ibi esse potuisse c. They consider not that the earth the heaviest of all elements is in the top of these high hils It need not seeme strange then that the waters might ascend thither 3. Where doth Cajetan find that Paradise was situate upon an hill nay the contrary is gathered out of Scripture for out of Eden went a river to water the garden Gen. 2.10 But rivers use not to run upon hils And Cajetan needed not to feare the drowning of Paradise because of Henoch for he was with God taken up into Heaven where the floud could not reach him 4. Of the like conceit with Cajetan is Bellarmine who thinketh that all the mountaines were not overflowen but these onely where the wicked dwelt And Iosephus reporteth out of Nicholaus Damascenus that there is a certaine hill in Armenia called Baris in quo multos profugos diluvii tempore servatos ferunt wherein they say many flying thither for succour in the time of the floud were preserved But these dreames and devices are overthrowne by the evident words of Scripture that all high mountaines under heaven were covered with the waters 5. Likewise that fabulous dreame of some Hebrewes is here refelled who imagine that beside Noah and the rest of the eight persons Og King of Basan who lived till Moses time one of those Giants before the floud might bee preserved for beside that none after the floud lived so long where should Og have beene kept in the floud seeing the mountaines were covered fifteene cubits high which exceeded the stature of any Giant For the Hebrewes doe but fable supposing those Giants to have beene an hundred cubits high Neither is that report out of Pliny much to bee credited of a Gyants body found in Crete of 46. cubits 6. Further Ab. Exra confuteth the opinion of some in his dayes that held this deluge not to have beene universall for although it may bee all the world was not inhabited before the floud but only the East parts because they wanted the invention of ships to transport them from place to place
should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. Sâ—l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veriâ—y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliaÌ„ per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters prevailed
and thrice seven dayes according to the thrice sending of the Dove vers 10.12 which are in all sixty dayes which make two moneths before the beginning of the six hundred and one yeare vers 14. But there should onely remaine after Cajetanes computation a moneth and a halfe about forty five dayes Wherefore this tenth moneth is to be accounted from the beginning of the yeare and not of the floud QVEST. VIII How much water the Arke drew COncerning the depth of water which the Arke is supposed to have drawne 1. I neither thinke that it went so small a depth in water not above two or three cubits as Ramban whom Mercerus followeth for the burthen of the ship was great and must cause it to sinke downe deeper neither need wee feare with Ramban if the water tooke up the third part of the Arke it being a flat bottomed vessell lest it might have beene drowned for who knoweth not but that such vessels may bee loaden within a third part of the brimme and yet not sinke 2. Hugo thinketh it drew nine cubits wherein he followeth Rasi another Rabbin 3. Lyranus maketh it to draw thirteene cubits but that is too much foâ— the Arke floting but two cubits from the tops of the mountaines might be in danger of dashing against the ground 4. I subscribe rather to R. Sel. that the Arke did sinke an eleven cubits so that it was lifted up foure cubits from the tops of the hils which was a sufficient distance QVEST. IX Whether all the dayes of the yeare of the floud are summed by Moses Vers. 6. AFter the end of 40. dayes c. Cajetan thinketh that all the dayes of this yeare wherein the floud prevailed are numbred by Moses as first 46. dayes before the floud came 40. dayes wherein the raine fell 150. dayes while the waters prevailed then 70. dayes from the 17. of the seventh moneth to the first of the tenth moneth then 40. dayes here mentioned and lastly 14. dayes spoken of vers 10.12 when the Dove was twice sent forth which in all make 300. dayes for in the yeare of the floud there were just so many dayes and whereas there is in every yeare five dayes and a quarter above that number of ancient time they used to every sixt yeare to put in mensem intercalarem an odde moneth to make up the number sic Cajetanus First Cajetane erreth in the reckoning of the dayes 1. The forty dayes wherein the raine fell are part of the 150. dayes wherein the water prevailed as I have shewed before 2. after the forty dayes mentâ—â—ned chap. 8.6 there are not twice but thrice seven dayes to be accounted according to the thrice sending of the Dove as it may appeare vers 10. Secondly concerning the Hebrew computation for the dayes of the yeare whereas the Egyptians Grecians and Romans used three divers accounts for the dayes and moneths for the first in the end of the yeare beside the twelve moneths added five dayes and every fourth yeare they put in a day more as we use to doe in our leape yeare as witnesseth Macrobius the Greekes counted precisely but 360. dayes to a yeare but then they every third yeare put in a moneth as Herodotus testifieth the Romans so divided the moneths of the yeare giving to some 31. dayes that they together made up the whole number of 365. dayes it is most like that the Hebrewes followed the ancient Calender of the Egyptians making their yeare even with the course of the Sunne saving that they had also their leape yeare and so doth Moses here and thus thinketh Aben Ezra though other Hebrewes are of opinion that there are ten dayes above a yeare added to make it equall with the course of the Sunne Wherefore he numbreth not all the dayes of the yeare for from the first of the tenth moneth to the first of the first moneth of the next yeare are 90. dayes whereas there are but 40. and thrice seven dayes spoken of but onely those dayes are registred wherein some thing fell out of speciall note and remembrance QVEST. X. Whether Noah opened the doore or window and wherefore Vers. 6. NOah opened the window of the Arke which he made 1. This was neither the doore of the Arke as some Greeke copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a doore as Chrysost. hom 27. in Gen. for the doore could not be opened without danger 2. Neither as Cajetane thinketh was this another window beside that mentioned in the description of the Arke because there the word â—zohar is used which signifieth a light here the word chalon which is a window for it is no unwonted thing in Scripture to expresse one thing by divers names 3. Neither as Oleaster conjectureth did Noah beside the window make a cleft or rift in the ship to looke out for that had beene dangerous in respect of the rage and violence of the water 4. Neither doth Noah send out rather than looke forth himselfe either for feare to behold the terrible waters as Chrysostome for his heart was not so timorous or for that the window was too little for him to looke out as Tostatus thinketh but because the fowles sent forth could give notice by their returne of the remote places which Noah could not so easily see Perer. 5. Now whereas the tops of the mountaines are said to be seene vers 5. before Noah opened the window the question is of whom they were seene for besides Noah and those which were in the Arke there was no body to see them the answer is 1. that Noah might have opened the window before though it be not expressed as many things beside are not which Noah is supposed to have done in the Arke 2. Or it is so said because the tops of the hils were to be seene though no man saw them 3. Likewise Noah might know it by revelation as he did other things as that the waters were 15. cubits above the hils which no man could know but from God Mercer QVEST. XI Of the comming and going of the Raven Vers. 7. HE sent out a Raven The Hebrewes text hath which went and came the Septuagint and Latine which went and came not and so many of the Fathers doe reade 1. It is here no wise to be admitted that the Hebrew text is corrupted for neither could the Jewes conspire altogether to corrupt the Scriptures but their falshood would have beene spied neither doth this place make any thing for the Jewes against us and therefore they had no cause to corrupt it and beside it is well knowne that the Jewes are most carefull to preserve the Scriptures having all the words in tale that are used in the text and how often every letter of the Alphabet is found in the Scripture 2. We also refuse their conjectures who to justifie this erroneous reading would have the Septuagint and Latine to keepe the sense though not the words as now the Crow is said
not to returne because he came not againe into the Arke bur onely rested upon it or for that he returned without giving notice of that wherefore he was sent as the Dove did sic Lyranus Tostatus 3. Their conjecture also which say that the Raven returned not but lighted upon some carrion or dead body cannot be allowed as contrary to the text and beside unlikely seeing now it was the eleventh moneth in which time all the dead bodies were either consumed of the water or devoured of the fish 4. Wherefore we hold the Septuagint and Latine to be corrupt and that according to the Hebrew text the Raven went and came to the Arke both because there was his food his mate or fellow and his nest or resting place though I thinke that Raven was not received into the Arke as the Dove was 5. But the Hebrewes fables we refuse how that the Raven was sent forth out of the Arke because of his intemperancie with his mate and that two other in the Arke were in the same case Cham and Canis the dogge likewise they imagine that the Raven should expostulate with Noah why he was sent out from his mate as though Noah should keepe her for himselfe some thinke that this was the Raven that afterward fed Elias but these ridiculous toyes are not worth the rehearsall 6. The Hebrewes and some Christian writers doe here much stand upon allegories some of them which tend to edifying we refuse not as that the simple hearted are signified by the Dove who are to be received into the Church but Hypocrites and carnall men must not be admitted into the Arke of the Church as the Raven returned not Mercer QVEST. XII Of the sending out of the Dove and the computation of the seven dayes Vers. 8. HE sent also forth a Dove from him c. 1. Though the tops of the mountaines appeared before the sending forth of the Dove yet she found no rest for the sole of her foot because the earth was not yet dry but muddy and standing with water as Chrysostome noteth and Iosephus saith that the dove returned with fowle and durty feet and beside the dove delighteth in the vallies and places which were yet under the water Mercer 2. whereas she brought an olive leafe c. I rather thinke with Chrysostome that the olive tree yet keepe the leaves greene under the water especially seeing the olive as Pliny noteth is one of those trees whose leaves are alwayes greene then with Ambrose that Deo jubente uno die c. germinavit terra c. at Gods commandement the earth in the same day wherin it began to be dry did bud and bring forth that this olive branch was fetcht forth from Paradise or out of the land of Israel is a Jewish fable 3. Where Moses saith v. 10. he abode yet other seven dayes I approve rather the opinion of Tostatus and Lyranus and Mercerus that Moses observeth thrice seven dayes then of Rupertus and Pererius that understand but twice seven which Noah waited for the sending forth of the dove for it is evident that he had staid 7. dayes before not seven other from those forty dayes as Pererius expoundeth it but other seven from the first seven as the seven other mentioned v. 12. were other from the second seven QVEST. XIII Of the account of the 601. yeare of Noahs age Vers. 13. IN the six hundred and one yeare c. 1. Whereas in the first moneth the upper face of the earth was dried and yet v. 14. it is said the earth was dried the 27. day of the second moneth wee need not with Cajetan to reconcile this doubt to say that this was all one moneth but divers in computation the first in respect of Noahs age the second of the yeare for it was not like that Moses in the same place would use a divers computation which would breed a confusion in the story but the text expoundeth it selfe that in the first moneth onely the upper face of the earth seemed to bee dry but it was not firme and sound and fit for habitation till the second moneth 2. In that Noah removed the covering of the Arke that is part thereof so much as might serve to looke forth it followeth not that the window of the Arke was too little for Noah to looke out at as Pererius noteth or not convenient in respect of the situation for that use for both Noah out of the window had perceived before the tops of the mounntaines to bee bare v. 5. for how else and of whom were they seene as also in that Noah put his hand out of the window and tooke in the dove it appeareth it was not out of his reach but from the top of the Arke Noah might see round about whereas the window opened but one way and therefore he removed some part of the cover QVEST. XIIII Noahs floud of the longest continuance of all others Vers. 14. ANd in the second moneth the 27. day of the moneth 1. This floud then which was in Noahs time was of the longest continuance of all flouds and inundations that ever were that great inundation of Nilus under Prometheus endured but a moneths space that under Ogyges in Achaia two moneths another under Deucalion in Thessalia three moneths they make mention also of a fourth inundation of the Isle Pharos called therefore Pharonica under the Aegyptian Proteus but none of these were like unto this inundation in Noahs time neither for generality of place or perpetuity of time 2. For this floud neither continued only nine moneths as Anniaâ—â—s thinketh or ten moneths as Cajetanus supposeth but twelve moneths full and ten dayes according to the course of the Sunne for Noah went into the Arke when the floud began in the second moneth and 17. day of the six hundred yeare and hee came forth the second moneth of the yeare six hundred and one upon the 27. day of the moneth QVEST. XV. Abstinence in the Arke Vers. 18. ANd Noah came forth c. 1. Ambrose noteth as some Hebrewes before that whereas Noah is bid to come forth he and his wife his sonnes and their wives v. 16. but when he is bid to come in he and his sonnes and his wife and his sonnes wives are joyned together chap. 6. v. 18. that they lived apart in the Arke and companied not together non commiscetur sexus in introitu sed commiscetur in ingressu although it is like that Noah and his sonnes lived in abstinence in the Arke because it was a time of mourning and therefore the Hebrewes note that Ioseph had his children not in the yeares of famine in Aegypt but before yet this cannot be gathered out of the 16. v. where Noah and his wife his sonnes and their wives are named together when they are bidden to come out of the Arke for here v. 18. they are againe named asunder 2. But R. Isaack Carus his
a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they sprouted
the eldest sonne of Noah must be an hundred and two yeare old it remaineth then that Iapheth was the eldest Sem the next C ham the youngest Mercer Iunius But Sem is named first because of his prerogative as Isaach before Ismael and Iacob is set before Esau. Cajetanus to make his opinion good is forced to say that Sem might be an hundred and two years old when he begat Arphacsad and Pererius is also driven to this shift to say that Noah might not be five hundred yeare old precâ—sely but five hundred and two both which evasions are manifestly contrary and repugnant to the text as hath beene shewed QVEST. XXVI Of the sonnes of Sem. Vers. 22. THe sonnes of Sem Elam Ashur c. Elam from whence came the Elamites or Persians Iosephus Hieron as Susan the head City of Persia was in the Province of Elam Dan. 8.2 2. Ashur gave the name to Assyria 3. Arphacsad of whom the Chasdim that is the Chaldeans Pererius derideth this derivation and yet bringeth no other in stead thereof hence was named the Countrey Arphaxitis in Assyria Mercer 4. Lud the founder of the Lydians in Asia minor of the which Country rich Croesus was King there was another Lud one of the sonnes of Misraim father of the Lydians in Africa as is shewed before quest 20. 5. Aram of whom came the Aramites or Syrians whereof it is that the Scythians after their returne out of Asia and Syria were called Aramai Aramites Plin. lib. 6. cap. 17. This Country of Aram or Syria was divided into sundry regions as the Scriptures make mention of Aram of Damascus 1 Chron. 18.6 of Aram Maharaim that is of the flouds Aram Maachah 1 Chron. 19.6 Padan Ara Gen. 28.6 QVEST. XXVII The sonnes of Aram. Vers. 23. THe sonnes of Aram c. 1. Vz or Huz the founder of the region Trachonitis Iosephus Hier whose posterity inhabited the land of Vz Iobs Countrey Iob 1.1 which belonged to Idumaea Ierem. Lament 4.22 the Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hausitis 2. Chul which Iosephus and Hierome take for Armenia but it is rather the region Palmyrâ—nâ— where Ptolimie placeth the Towne Cholle 3. Gether which Iosephus taketh for the Bactrians Hierome for the Carians or Acarnanians but it is most like to bee the middle part of Syria about Cassiotis where Ptolome findeth the Towne Gindarus whence are the people Gindareni Plin. lib. 5. c. 23. which may very well be derived of Gether by an epenthesis the interlacing of u. 4. Mesch Hierome saith they are the Mocones Moenians Iosephus the Mesanci now the Inhabitants of Pasinum in Susianna Iunius taketh it for that Countrey that lieth betweene Cilicia and Mesopotamia and that part of the hill Amanus which they call Masium which may very well take beginning of Mesch Luther thinketh that the region Massa in India tooke denomination from hence QVEST. XXVIII Of Heber whether the Hebrewes were named of him Vers. 25. VNto Heber were borne two sonnes Hence it appeareth that of this Heber were the Israelites called Hebrewes and not as some thinke were they so called of Abrahams passage or comming over the River Euphrates and dwelling on this side because the Hebrew gnabbar signifieth a passage or going over Hence also of this Heber the Hebrew language is named which continued in Hebers stocke in the division of languages Mercer QVEST. XXIX Of Phaleg Whether the division of tongues happened in his time THe name of the one was Phaleg for in his dayes was the earth divided Phaleg signifieth to divide 1. Some thinke that this name was given to Phaleg at his birth by way of prophesie and that the division of tongues happened in the end of Phalegs age who lived 239. yeares and was borne ann 103. after the floud so that this fell not out in their opinion till 340. yeares after the floud some ten yeares before Noahs death who lived 350. yeares after the floud of this opinion seemeth Hierome to be Tostatus Lyranus and divers other Hebrewes But this is not like that the divisions of tongues fell out so long after in the end of Pelegs dayes for why should it be said that in his dayes rather than of Reu or Serug or of the rest that the earth was divided for all these Reu Serug Nahor Terah were borne before Peleg died And againe whereas most of the Inhabitants of the world dwelt together before the building of the Tower of Babel and all concurred to set forward that worke it could not possible bee if this happened 340. yeare after the floud when the world must needs have beene exceedingly increased that such a multitude of people could either dwell together or assemble into one place to intend one worke 2. Mercerus judgement is that this division of tongues fell not out either in the birth or end of Peleg but about the hundred yeare or middle part of his age some 200. yeares after the floud because of Iocktans sonnes And although Reu and Serug might be then borne yet Moses rehearseth them not here because they were all of one family and language But if this be admitted the reason doth not appeare why this division should be said to be in Pelegs dayes rather than of the other fathers who were then alive but were not at that time borne as Peleg was 3. I rather approve therefore Augustines opinion to the which learned Iunius and Pererius subscribe that this division was made at the birth of Peleg about 100. yeares after the floud The onely doubt is that because Iocktan the younger brother of Peleg had 13. sonnes which all are supposed to have beene men growne and their languages divided at the building of the Tower of Babel this should seeme not to be done at the birth of Peleg Augustines answer here is not sufficient that Iocktan was elder than Peleg for if this were granted yet Iocktan could not bee many yeares borne before Peleg whom Heber begat at 30. yeares but for Iocktan to have 13. sons men of years when Peleg was a childe would require the oddes at the least of forty or fifty yeares Wherefore the better answer is that it is not necessary to thinke that all those sonnes of Iocktan should have their tongues divided but that most of them kept the tongue of Heber as the eleven sonnes of Canaan spake all the Canaanitish tongue And hereof it is that the posterity of Heber who consented not to that wicked enterprise at Babel were not punished with division of tongues nor dispersed into remote Countries as the rest but dwelt all toward the East Neither is it to be supposed that all Iocktans sonnes were borne before the building of the Tower seeing Moses stayeth in Peleg but he setteth downe all Iocktans sonnes at once that hee might proceed afterward in the righteous line without interruption QVEST. XXX Of the sonnes of Iocktan Vers. 26. THen Iocktan c. Concerning these thirteene sonnes
2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him as Chrysostome thinketh and some others who make Abrahams and Sarahs laughter all one infidelitate peccavit sanctus Abraham c. Holy Abraham saith he sinned by infidelity and therefore his seed was punished 400. yeares with servitude 6. homil de poenitent The same also is the opinion of Hierome that Abrahams laughing his speech shall Sarah that is ninetie yeare old beare his wish and prayer for Ismael did declare his incredulity lib. 3. cont Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe where he saith Rom. 4.19 alluding to this place He was not weake in faith v. 21. being fully assured that he which had promised was also able to doe it And if Abrahams laughter had proceeded from doubtfulnesse God would not have named Isaack of such laughter in the which name Rasi noteth many mysteries in the letters jod signifieth the ten tentations of Abraham â—sadds the age of Sarah of ninetie yeare cheth the eighth day for circumcision coph an hundred yeares which was Abrahams age 3. Neither did Abraham at the first doubt but afterward was confirmed in the faith which is the opinion of Ioannes Arboreus reported by Pererius for the Apostle doth free Abraham also from all doubting either first or last Rom. 4.20 Neither did hee doubt of the promise of God through unbeleefe 4. Neither is Cajetans conceit to be admitted whereunto Pererius seemeth to subscribe that Abraham doubted not of the truth of Gods promise or of his power but onely he doubted whether the promise were to be taken literally or mystically in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense if he beleeved that God would and could literally and properly make good his word And Saint Paul sheweth that Abraham understood the promise properly and literally when he saith that he considered not his owne body which was now dead being almost an hundred yeare old nor the deadnesse of Sarahs wombe Rom. 4.19 5. Neither yet can I fully consent to Ambrose and Rupertus that doe discharge Abraham of all manner of doubtfulnesse as Ambrose saith that whereas Abraham prayeth for Ismael he did not doubt of Gods promise to receive a sonne by Sarah but desireth that Ismael also may live sic superabundet gratia and so Gods grace might abound the more Rupertus saith that whereas Abraham said shall a sonne be borne to him that is an hundred yeare old Non dubitando dixit sed suam faelicitatem admirando He doubted not in so saying but admiring his owne happinesse for there appeareth some difficulty and hesitation in Abrahams speech seeing hee objecteth with himselfe the same thing which Sarah did shall a childe bee borne to him that is an hundred yeare old as Sarah said shall I certainly beare a childe that am old Gen. 19.13 though Abraham yeelded not to this objection as Sarah did neither shewed so great weaknesse in doubting and therefore was not reproved as Sarah was 6. Wherefore the best solution is that these objections and doubts in Abraham proceeded not from want of faith but Abraham feeling in himselfe a sight betweene faith and carnall sense striveth against humane reason and overcommeth these motions at the first and so was strengthened as the Apostle saith in the faith and his faith was thereby made more glorious Calvin There was then in Abraham a strife betweene his naturall reason which wondred that he at an hundred yeare should have a sonne of Sarah and his faith which beleeved that God was able to doe it yet in this cogitation he remained not long his faith prevailed QVEST. XIII Whether Abraham were circumcised first or last Vers. 23. THen Abraham tooke Ismael c. 1. It is questioned whether Abraham were circumcised first to give good example or last which I thinke rather with the Hebrewes because Abraham had beene unfit by reason of his cutting to circumcise others but it is certaine he beganne first with his owne sonne Ismael to make the other more willing 2. Abraham alone could not circumcise all his family therefore it is like that thereto be used the helpe of others as the Jewes to this day use Chirurgians which are skilfull in cutting to circumcise their children 3. Abraham the same day doth circumcise his family to testifie to the world that he was not ashamed of the badge of his profession and to shew his prompt obedience in not deferring the commandement whereupon to this day the Jewes circumcise in the day not in the night Mercer 4. Places of doctrine 1. Doct. Our faith must rest onely upon Gods words Vers. 4. BEhold I make my covenant c. Wee learne that our faith must depend onely upon Gods word as here the Lord would have Abraham to consider who it was that made this covenant with him behold I c. We must not then greatly regard what man saith but the word of God must be our warrant As our Saviour maketh this opposition You have heard that it was said to you of old time c. but I say unto you Mat. 5.27 sic Calvin 2. Doct. the Sacraments called by the name of the things Vers. 10. THis is my covenant That is the signe of my covenant so the Sacraments are called by the name of the things which they represent because they are not naked and bare signes but doe verily seale unto us the promise of God In the same sense and by the like figure called metonymiâ— doth our Saviour call the bread his body saying This is my body whereof it was a figure onely and representation Mercer 3. Doct. Difference betweene externall and internall calling in the Church Vers. 7. I Will establish my covenant betweene me and thee and thy feed after thee in their generations c. All then that were of Abrahams seed by Isaack did belong to the externall covenant and Church of God and therefore are called in generall by our Saviour the children of the Kingdome yet the covenant of grace appertained onely to those that received it by faith and so were the children of faithfull Abraham as Saint Paul saith They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom. 9.8 Calvin 4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants Vers. 12. EVery man-childe of eight dayes old shall be circumcised c. From hence the baptisme of Infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists for as then Infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit so even Infants now being guiltie of originall corruption have need of the Sacraments of regeneration 5. Doct. Gods purpose and promise towards vs should not stay our prayers Vers. 20. COncerning Ismael I
it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers house
kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald. 4.
Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life as
by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they are in
spake B.G.L. for vaichi it was is omitted 3. The explanation of difficult questions QUEST I. Of the divers names which are given unto God in Scripture Vers. 3. I Appeared c. by the name of almightie God Hierome noteth that in the Scripture there are tenne severall names given unto God 1. Eel which signifieth strong 2. Elohim 3. Elohe God derived of the former word Eel so called because he is mightie and powerfull 4. Sabaoth or Tzebaoth the God of Hostes. 5. Helion high as Gen. 14.22 he is called the most high 6. Eheje Exod. 3.11 so named of his being 7. Adonai Lord. 8. Shaddai Genes 17.1 omnipotent all sufficient which Aquila translateth strong mightie 9. Iah which is contracted of Iehovah 10. The last and tenth name is Iehovah QUEST II. Of the divers kinds of names given unto God THe names which are given unto God are of foure sorts 1. Some are simply given unto God without respect to any other thing but himselfe and either these names shew his essence as Iehovah or the persons of the Trinitie as the Father Sonne Holy Ghost 2. Other names have relation to the creature so he is called the Creator Lord Governour Preserver 3. Some names include a negation or absence of some imperfection incident to the creatures so is God called immortall immutable 4. Some names are given from the properties which are essentiall in God but accidentall in others as hee is called just wise mercifull gracious ex Perer. QUEST III. Of the excellencie of the name Iehovah BUt of all names which are given unto God none doth more fully expresse unto us what God is then the name Iehovah first it is derived of hajah which in piel doth not onely signifie to be but to give being which best agreeth unto God not onely for that he gave being and life unto all things but giveth being to his promises and gratiously effecteth whatsoever he hath promised to his servants Simler 2. The Hebrewes also observe that the letters of this name of Iehovah jod he and van are called literae flatus quietis The letters of breathing and of rest whereby is signified that God is the author of breath and life and that in him onely there is true rest to be found 3. Some of the Rabbines doe in this name comprehend the Trinitie for Iehovah they say signifieth God begetting or giving essence and if there be a God begetting there must bee also a God begotten and because it is impossible but that betweene the God begetting and the God begotten there should bee a coeternall and consubstantiall love therefore in this name is insinuated the holy Spirit the God of love 4. Hereupon some also thinke that our Saviour alludeth to this name when he thus saith in his prayer Father I have manifested thy name unto the men whom thou gavest me Ioh. 17.6 that is hee declared openly the doctrine of the Trinitie commanding his Disciples to baptise in the name of the Father of the Sonne and of the Holy Ghost Ex Perer. 5. Beside whereas some other names of God as Adonai Elohim are communicable unto creatures as to Angels and men the name Iehovah is not communicated to any but given onely unto God Simler QUEST IV. The name Iehovah understood of Christ. SOme thinke that the name Iesus is derived of Iehovah shin being inserted onely to signifie the assumption of the humane nature but the Angell giveth another interpretation of the name Iesus because Christ should save the people from their sinnes Matth. 1. so that it is rather derived of Ieshuah salvation than of Iehovah Simler But howsoever it is for the derivation of this name the signification doth most properly agree unto Christ who is indeed God Iehovah for so the Prophets speaking of Christ doe call him Iehovah as Ierem. 23.61 This is the name whereby they shall call him Iehovah our righteousnesse And as now the Lord calleth himselfe Iehovah because of this powerfull deliverance of the Israelites out of the bondage of Egypt so Christ shewed himselfe Iehovah in delivering of us from the spirituall thraldome of Satan Borrh. QUEST V. Of the right pronuntiation of the name Iehovah FUrther there is some difference in the pronuntiation of this word Iehovah which is called tetragrammaton because it consisteth of foure letters he jod vah he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Deus in Latin have likewise foure letters Irenaeus doth seeme to call it Iaoth Isodor iodiod Diodorus Siculus saith that the name of the Jewes God was Ia◠lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal cap. 18. Clemens Alexandrinus Iau lib. 5. Stromat Theodoret saith that the Samarites pronounce it Iava the Hebrewes Ia quast 15. in Exod. Perer. But the received pronuntiation is Iehovah as may appeare by the abbreviation thereof used in Scripture Iah Exod. 15.2 Iah is my strength Hence also it is probable that the Heathen derived the oblique cases of Iupiter Iovis Iovi for from Iehovah the word love seemeth to be contracted which might make Varro also to thinke Deum Iudaeorum esse Iovem that Iove was the God of the Jewes as Augustine alleageth out of Varro QUEST VI. Whether the name Iehovah be ineffable that is not to be pronounced BUt here will be moved a greater question why this name Iehovah should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable not to be uttered as the generall custome of the Hebrewes is at this day not to expresse it 1. We refuse Genebrands opinion who confidently affirmeth that the word Iehovah is neither Iudaicum nor Christianum neither a Jewish nor a Christian word neither received of the Fathers nor of the Rabbines nor yet learned of Christ and his Apostles to this it may be answered that the Rabbines followed herein the received use of the Hebrewes and whereas the Septuagint in stead of Iehovah read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it is no marvell if in the new Testament therein they follow the translation of the Septuagint being of so great authoritie 2. Bellarmine because Hierome for Iehovah readeth here Adonai contendeth that it ought alwayes to be so read and that the points or prickes of this word Iehovah are the same that are in Adonai which moved Origen also in his Hexapla to read for Iehovah Adonai Contra. It is evident that Iehovah and Adonai are two divers words and therefore not of one pronuntiation and sometime they concurre together as Gen. 15.8 Iehovi Adonai will they here read the same word twice adonai adonai That the same prickes doe serve divers words is not strange nor unusuall and the Septuagint observe not this rule for they read not Adonai but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. A third opinion is that the name Iehovah was of old and former times pronounced but the right pronuntiation thereof was lost in the Captivitie of Babylon as likewise the puritie of the Hebrew tongue Perer. But this is a meere conjecture and yet
evening by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning it cannot be avoided but that S. Matthew meaneth the morning and till the morning of the third day Christ was not risen therefore Pererius without cause findeth fault here with Thostatus yet notwithstanding in this place the eventide or twilight is not taken any of these three waies but properly for the shutting in of the day QUEST X. Of the time when the Passeover should be killed betweene the two evenings BUt what should be here meant by the two evenings there are divers opinions 1 Some take these two evenings for the two twilights of the evening and morning Lippoman But that cannot be for so he alloweth the whole night for the killing of the paschall lambe which was to bee counted with the fifteenth day following whereas they are commanded to kill the Passeover on the 14. day at even 2. Masâ—uâ— in 5. Iosua reporteth this to be the opinion of most of the Hebrewes that the evening is to be taken from the first declining of the sunne in the afternoone untill it set and they are the two evenings the first when the sunne beginneth to turne in the afternoone the other when it is in the setting so also Rabbi Salomon But this seemeth to be somewhat hard to take halfe the day for the evening for after the sunne beginneth to decline there is much day behind as it is called Gen. 29.7 haioâ— gadol which cannot be said to be any part of the evening 3. Some doe take these two evenings the one to begin at the sunne set the other when it beginneth to be night and the space betweene which we call the twilight to be those two evenings Aben Ezra Oleaster Bâ—rrh Which space they define to containe about an houre and a third part Pellican But this interpretation cannot hold for after the sunne set began the 15. day to be counted when they were first to eat unleavened bread Levit. 29.9 which was upon the eve of the fourteenth day chap. 12.18 that is presently following the 14. day but they were to kill the paschall lambe upon the 14. day before the 15. day came so the times must be distinguished betweene the killing of the lambe which was betweene the two eventides upon the 14. day and the eating thereof with unleavened bread which was in the evening following after the sunne set Perer. 4. Wherefore there remaineth a fourth exposition which is this They divided the naturall day from sun to sun into foure parts which each of them containeth three houres and the first part was from the breake of day for the three first houres and was called of the last houre tertia the third houre the second part sexta the sixth houre the third nona the ninth houre and the fourth from thence unto night and was called vespera the evening the first evening was toward the sunne set some two houres before Cajetanus or three and the other at the sun set in this space they were to kill the paschall lambe of this opinion is Iosephus a most expert and skilfull man in the Jewish rites and observations who writeth that the Priests used to kill the paschall sacrifice from the ninth houre to the eleventh lib. 7. de bel Iud. c. 17. and it seemeth that in the twelfth houre which was the last they did rost and dresse the lambe and after sun set eat it And this interpretation may be thus further confirmed 1. Because they were to kill the paschall lambe on the 14. day but after the sunne was set the fifteenth day began Perer. 2. If they should not have killed the lambe till the sunne set they should not seeme to have sufficient time the night then comming upon them to kill the lambe dresse and prepare it 3. The example of our Saviour doth warrant it who sent his Disciples before the evening to prepare the Passeover and when even was come he sate downe with the twelve to eat it Matth. 26.14 The Passeover was killed and made readie before the evening came Masius 4. Beside the phrase of Scripture doth also approve and justifie this interpretation for when as our Saviour fed the five thousand before they sat downe it is said the even was come Matth. 14.11 when the sun was not yet set for the time would not then have served to have placed them all upon the ground and given them all bread there being so few servitors none but Christs Disciples and beside S. Marke saith this was done when the day was farre spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6.35 This then was one evening when the sunne began to draw low then afterward it is said When the evening was come Christ was in the mountaine alone Matth. 14.23 this was the other evening when the sunne was set Perer. Iun. Simler QUEST XI Whether the Passeover was killed in the first evening when the foureteenth day began or the latter BUt whereas the Hebrewes counted the dayes and so observed their Feasts from evening to evening so that every day civill had two evenings the one where it began the other where it ended the question is whether the paschall lambe were to be killed on the evening when the 14. day began or when it ended But it doth evidently appeare that was to be killed in the end of the 14. day and so in the latter evening and not in the first 1. Because they were commanded to eat unleavened bread in the end of the 14. day at even chap. 12.18 when the fifteenth day began for they were not to eat unleavened bread till the fifteenth day Levit. 13.6 But if they were to take the first evening when the fourteenth day began then they were to eat unleavened bread all the 14. day 2. Againe it is said that they should eat the flesh the same night with unleavened bread that is the same night after they killed the Passeover but if they killed it the evening before when the 14. day began then they did eat unleavened bread upon the 14. day and so eight dayes in all for from the evening before the 14. day till the evening after the 21. day are eight dayes but they were commanded onely to eat unleavened bread seven dayes from the 14. at even till the 21. day at even chap. 12.18 3. Beside the practice of our Saviour Christ sheweth how the Passeover was to bee kept according to the law hee did eat the Passeover the same night wherein he was betraied 1 Cor. 11.23 and the next day he suffered which was the 15. day of the moneth for it is the generall received opinion that Christ suffered upon the 15. day of the first moneth insomuch that Beda saith Nulli licet dubitare Christiano No Christian ought to doubt thereof it must be then of all confessed that Christ in all respects observed the law if he suffered upon the 15. day and the eve before eat the Passeover being immediatly before prepared and made readie for him then
the Passeover was killed not on the eve that began the fourteenth day but on the evening that ended it This onely doubt there is in one Saviours example that the Passeover is said to be prepared for him upon the first day of unleavened bread which was the 15. day Matth. 26.17 which if it were so then did he not eat the Passeover upon the 14. day But here the answer is that because the same night began the Feast of unleavened bread when they did eat the Passeover and the Romans used to count the night with the day before going it is therefore according to that common account then in use among the Jewes called the first day of unleavened bread because of the evening following Beza QUEST XII Whether it were not indifferent to use a Lambe or a goate for the Passeover Vers. 5. YE shall take it of the lambs or of the kids 1. Some thinke that it was lawfull to offer not onely lambs and goates for the pasch but calves also and bullocks as it is prescribed Deut. 16.2 Thou shalt offer the Passeover unto the Lord thy God of thy sheepe and bullocks and they give this reason further because some families might be so great that one lambe would not suffice them and therefore it is like they would chuse a beast according to their eating Cont. 1. If any other beast beside a lambe or goate had beene permitted the Lord would not in the institution of the Passeover which is commanded in every respect so precisely to bee kept have omitted it 2. In the place Deut. 16. he meaneth not the paschall lambe but other sacrifices which they offered during that solemnitie that they might take them of their sheepe or bullocks 3. Though the familie were never so great one lambe might suffice for every one to have a part it was not provided to fill their bellies it was lawfull for them afterwards to eat other meat but it was prescribed to be used as a sacramentall commemoration of their deliverance and so to be a food rather for their soules than their bodies 2. Paulus Burgensis is of opinion that it was not lawfull for the Hebrewes at any time neither then nor after to take a goate for their Passeover but onely a lambe 1. For in that moneth the sun being in that signe Aries the Lord by staying of an hee or ram lambe would signifie that he would therein judge the Egyptian gods who superstitiously worshipped rammes and sheepe 2. This also better shadowed forth Christ who is called the lambe that tooke away the sinne of the world not the goate 3. Therefore the meaning of the words is that they shall take a lambe from the flocke where there were mingled together both sheepe and goats to signifie that Christ tooke his flesh both from righteous and unrighteous progenitors that no man should despaire of forgivenesse Cont. 1. If that were the reason why a lambe was appointed a ramme had beene fitter that was growne to shew the judgement of God upon the rams the Egyptian gods than a lambe 2. Christ is called the lambe because of his innocencie and for that though at this time he that had not a lambe might take a goat yet afterward they did altogether use lambe for the Passeover 3. And to what end should the sheepe and goats bee mingled together in one flocke what if the lambe were taken out of a flocke where no goates were was it therefore unfit for the Passeover 4. Against this conceit of Burgen are all both the Hebrew and Latin expositors and which is most of all the Scripture it selfe which willeth the paschall beast to be taken either from the lambs or of the kids vers 5. there are three severall words here used sheh which generally signifieth a small beast either lambe or kid then â—ebesh the proper name for a lambe and ghez a goat If the meaning were that a lambe should be taken onely what needed any mention be made of goats at all 3. Some were of opinion that both a lambe and a kid were killed the one in every private familie upon the tenth day the other generally of the whole congregation upon the 14. day But this is contrary to the text which prescribeth that every man should take unto him a lambe sheh in the singular not two but one and that it should bee kept untill the 14. day at even neither at this time was there any publike sacrifice as is shewed before quest 8. 4. The opinion of the most then is that it was simple indifferent in every Feast of the Passeover for the Hebrewes to take a lambe if they had it or for want thereof a kid Lyran. Thâ—stat Perer. Fer. Simler But this libertie seemeth not to have beene generall for every Passeover for Christ who was the substance of this Sacrament is in the new Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lambe as Iohn 1.29 1 Pet. 2.19 Apocal. 5.6 which sheweth that the type answering to the bodie and substance was ordinarily of a lambe 5. Wherefore I thinke rather and therein subscribe unto Iunius that this was a libertie onely at that time in that confused estate but that afterward they used onely to kill a lambe for the Passeover and this generally is agreed upon among the Jewes themselves There were divers other rites here prescribed which are peculiar onely to this first Passeover as the preparing of the lambe 4. dayes before the striking of the bloud upon the doore posts the eating thereof with their loynes giâ—t and their staves in their hand for neither are these rites prescribed in the repetition of the Passeover vers 14. and Numb 9. and our Sauiour did not use these riâ—es at the eating of the Passeover who in every respect would have observed the paschall rites if they had beene perpetuall sic Iâ—n in Matt. 26. QUEST XIII Why it is added vers 5. a male Vers. 5. A Small beast without blemish a male But whereas the usuall reading is a lambe c. a male agâ—us 〈◊〉 as the Latine Augustine moveth a doubt why that 〈…〉 a male is added seeing the Latine terme agnus is of the Masculine gender 1. To thiâ— question Augustine 〈◊〉 three answers First he saith that the Septuagint 〈…〉 a sâ—eepe which is in the Neuter gâ—nder and so all the rest will agree but if it be translated 〈◊〉 a sheepe 〈◊〉 of the 〈◊〉 the 〈◊〉 doubt remaineth still Secondly he saith it might be read pecus which is in the Neuter gender but then saith he Aliud intelligeretur nec servaretur sacramentum Another thing should be understood and so the Sacrament or type would not hold because a lambe best resembleth Christ. Thirdly he saith that it is expressed a male for the more full signification all things being referred to Christ and this answer may be well received because the male signifieth strength and perfection which fitly agree unto Christ. 2. Some other say that agnus doth
because the Apostle readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our pasch Christ is sacrificed for us 1 Cor. 6.7 Iun. Vatab. QUEST XVII Wherefore it was called the pasch or passeover NOw it was called the Lords pasch 1. Not because of the passing or going over of the Israelites through the red Sea as August seemeth to thinke quòd tunc primùm pascha celebravit populus Dei quando ex Egypto fugientes mare rubrum transierunt because then first the people of God kept the pasch when they fled out of Egypt and passed over the red Sea Tract 55. in Evang. Iohan. For the people kept the pasch and it was so called before they came to the red Sea 2. Neither as Philo thinketh because it was migrationis publicae festivitas a Feast of the publike passage of the Israelites out of Egypt as Nazianzen also thinketh 3. But the reason is given in this place why it is called the pasch for I will passe thorow the land of Egypt the same night and smite all the first borne it was therefore so called of the passing of the Angell over the houses of the Hebrewes and sparing them Perer. 4. But it is here to be noted that there are two words used that signifie to passe over pasach and ghabar but that betokeneth a passing over in mercie to spare the other a passing over the Egyptians houses in judgement to smite Simler QUEST XVIII The divers significations of the word pasch NOw the word pasch is taken to signifie three things in Scripture 1. It betokeneth the paschall Lambe it selfe as 2 Chron. 35.11 They slew the pasch and vers 13. they rosted the pasch at the fire 2. It is taken for the solemnitie it selfe of the pasch for the whole seven dayes of unleavened bread as Act. 3. then were the dayes of unleavened bread then it followeth vers 4. intending after the pasch to bring him i. Peter forth to the people 3. It is used also to signifie the very sacrifices which were offred at the pasch as Deut. 16.2 Thou shalt offer the pasch unto the Lord thy God of thy sheepe and bullocks Perer. 4. But here it is taken in a divers sense from any of these it is called the pasch because it signified and represented unto them the Lords passing over as the next words do shew in the 12. verse Genevens So circumcision is called the Lords covenant Genes 17.13 My covenant shall be in your flesh being onely a Sacramentall signe and seale thereof QUEST XIX What things are generally commanded concerning the keeping of the day of unleavened bread Vers. 15. SEven dayes shall yee eat unleavened bread 1. The Hebrewes had foure kinds of ceremoniall observations the first their sacrifices wherein they offred bullocks sheepe goats lambs calves the second were the holy things which belonged to the Sanctuary as the vessels curtaines Priestly garments as also to this sort belonged their festivals and solemnities the third sort was of their Sacraments which were circumcision and the paschall lambe the fourth more certaine ceremoniall rites which belonged to the cleansing and sanctitie of their persons as in their washings and legall purgations in the choice of meats and garments and such like This observation of unleavened bread belongeth to the fourth sort for it was a principall member and part of the paschall solemnitie Pererius 2. Foure things are here prescribed concerning the eating of unleavened bread First how long they should observe it for seven dayes secondly of the speciall preeminence and solemnitie of two dayes above the rest the first and the seventh with the manner how they should keepe them in abstaining from all worke saving about their meat thirdly the danger and punishment of him that should not observe this rite lastly the cause to put them in mind of their deliverance out of Egypt Simler QUEST XX. Why they were enjoyned to eat unleavened bread THe reasons of this observation of unleavened bread were these 1. They then of necessitie were forced to eat unleavened bread because they had no time to lay leaven as is shewed vers 39. Calvin Perer. 2. But afterward this ceremonie was injoyned to put them in remembrance of their deliverance out of Egypt when for haste they could not leaven their bread Simler 3. As also to call to their remembrance the great power of God in bringing them out of Egypt when they had no provision for their journey for when men are best provided of secundarie meanes Gods grace is more obscured Calvin 4. As also to put them in mind of sodaine deliverance even before they had thought that God made such speed to deliver them that they had no time to provide bread for God is more readie to bestow his benefits thâ—â— we are to aske them Pellican 5. This also did put them in mind of their bitter and unpleasant servitude in Egypt as unleavened bread is not so pleasant to the taste as leavened Calvin And so God did deliver them from their former sorrow Vatab. 6. It also did move them to consider of Gods providence who nourished them 30. dayes even untill Manna came with that provision of unleavened bread dow which they brought out of Egypt Iosephus For like as the Manna ceased when they did eat of the fruit of the land so when their provision was done it is like that Manna came Pererius QUEST XXI Why seven dayes are limited for the keeping of the Feast of unleavened bread BUt why they were commanded to eat unleavened bread seven dayes the reason is not 1. Either because a finite number is taken for an indefinite as the number of seven is sometime used in Scripture and so these seven dayes did bring to their minde those thirtie dayes wherein they did eat unleavened bread Ioseph Perer. 2. Neither doe these seven dayes so much signifie that at all times they should remember their deliverance even all the yeere long Pellican 3. But this is more likely to have beene the reason thereof because there were so many dayes from the going out of Egypt untill the overthrow of the Egyptians in the red sea untill when their deliverance was not perfect nor they wholly out of danger for then the Lord is said to have saved or delivered Israel from the hand of the Egyptian chap. 14.30 Iun. And that this destruction of the Egyptians in the red sea followed seven dayes after the going of Israel out of Egypt shall be shewed in the 26. quest QUEST XXIII Whether the 14. or 15. day were the first of the seven COncerning the number of these dayes of unleavened bread 1. Neither is Iosephus opinion to bee received who saith Festa per octo dies celebramus quos vocamus azymorum We doe celebrate the Feast eight dayes which we call of unleavened bread for the direct words of the text are against him vers 15. Seven dayes shall yee eat unleavened bread 2. Nor yet is Rupertus reason any thing worth because
they did begin to eat unleavened bread on the 14. day at even and so from the 14. day till the 21. day numbring the first day there are eight dayes for the 14. day was ended when at eve after the sunne set they began to eat unleavened bread and then entred the 15. day wherefore it is said Levit. 23.6 In the 15. day of this moneth shall be the Feast of unleavened bread the 15. day then was the first and not the fourteenth 3. Wherefore according to the words of the text we hold that there were onely seven dayes of unleavened bread kept as is evident Exod. 12. Levit. 23. Numb 28. Deut. 26. And whereas Rupertus alleageth this text the first day shall bee holy unto you likewise the eight day shall be aequè venerabilis as well observed no such place can be found but the contrary in the first day shall be an holy assemblie likewise in the seventh day chap. 5.16 So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant 4. And as there were not more than seven dayes so neither was there lesse For whereas it is said Deut. 16.8 Six dayes shalt thou eat unleavened bread and the 7. day shall be an holy assemblie the seventh day is not excluded as being none of the seven dayes of unleavened bread but is named by it selfe as being a principall and solemne day among the rest Perer. QUEST XXIII Why he which did not eat unleavened bread was to be cut off NOw as touching the festivall dayes of unleavened bread in particular first there ariseth a question about the first day of the seven whether the 14. or 15. day should be the first 1. Here we refuse the opinion of Rupertus seene before that they began to eat unleavened bread upon the 14. day of the moneth for then there should be eight dayes of unleavened bread and not seven onely as the Scripture saith and where it is said vers 18. In the first moneth and the fourteenth day of the moneth at even yee shall eat unleavened bread there the even is joyned with the fourteenth day not as a part thereof but as immediatly following for then in just account began the fifteenth day the first of unleavened bread Levit. 23.6 2. Neither doe we here receive Thostatus opinion who thinketh that the even when they began to eat unleavened bread was part of the fourteenth day but because it was but a small part it may be counted with the 15. day and so much was taken out of the 21. day for before Sunne set they began to eat unleavened bread Contra. 1. The evening began after Sunne set and then the day was ended that time then that followed was part of the 15. day and not of the 14. and that the evening began after the Sunne went downe is evident because betweene the first evening which was before the Sunne set and the latter evening at and after the Sunne set the lambe was to be killed as is shewed before quest 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed but the contrarie rather that till the even of the 21. day which was after Sunne they were to eat unleavened bread till about the same time when they began 3. Therefore we thinke that not the 14. day but the 15. was the first of unleavened bread for these reasons 1. Because otherwise there should be 8. dayes of unleavened bread and not seven 2. Iosephus saith that the Jewes kept no festivall day without burnt offrings and ceasing from labour lib. 3. antiquit cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke vers 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt vers 17. but they went out not upon the 14. day it was the morrow after the Passeover when they went out Numb 33.3 for upon the 14. day which ended at Sunne set they did not goe out seeing about midnight following the first borne of the Egyptians were slaine before the Israelite◠departed Perer. QUEST XXIV In what sense the first day of the seven was called holy Vers. 16. IN the first day shall be an holy assemblie 1. It is called an holy day because it was sequestred and set apart from all prophane use and consecrated as peculiar unto God In which sense both certaine places as the sanctuarie and vessels as they which belonged to the Sanctuarie and certaine persons as the first borne which were afterward redeemed were holy and consecrate unto God 2. This day was holy in three respects First because they were not to prophane it with any bodily worke secondly because there were peculiar sacrifices appointed for this first day of the seven as two bullocks one ramme seven lambs of a yeere old Numb 23. Thirdly because upon this day as likewise on other festivals they fared better and put on their festivall robes as Nehemias prescribed to be done in another festivall day chap. 8.10 Goe and eat the fat and drinke the sweet and send part unto them for whom none is prepared for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day and of other festivals upon this day though all other worke be forbidden yet it was lawfull to prepare their meat and drinke and so it was lawfull also upon the Feasts of Pentecost and of the Feast of Tabernacles but upon the Sabbath it was not lawfull to doe so much as they were forbidden to gather Manna upon the Sabbath chap. 16.5.23.19 and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use Exod. 35.3 Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour Perer. 4. It is also called holy in respect of the holy convocation because the people were therein to bee called together to attend the service of God leaving all other works Iun. QUEST XXV Of the second solemne day of the pasch COncerning the second day of the paschall solemnitie this was peculiar to that day that therein they brought a sheafe of the first fruit of their harvest unto the Lord this was the morrow after the Sabbath Levit. 23.11 Wherein is to be considered 1. That then all their harvest was not ripe in Palestin◠but onely they culled out certaine principall eares and out of the forwardest grounds for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly 2. They were not eares of wheat which was not ripe till Pentecost seven weekes after Exod. 34.21 but eares of barlie which was first ripe 3. Neither were they fully ripe and hardned for they did drie the eares at the fire and then rubd out the corne Levit. 2.14 4. The word Sabbath doth not here signifie
the Sabbath which was the seventh day but it is taken for any festivall day of rest and may here bee translated the morrow after the rest Iun. because upon the first day of the pasch they were commanded to rest 5. This they did in presenting their first fruits unto God both for remembrance of that time when they came out of Egypt which was in the moneth Abib the moneth of new fruits as also to stirre them to bee thankfull unto God and to acknowledge him to be the giver and author of their abundance and plentie Pererius QUEST XXVI Whether the seventh day were more solemne than the first Vers. 16. ALso in the seventh day shall bee an holy assemblie Here the solemnitie of the first and seventh day seeme to be alike But Levit. 23.8 the Latine translator readeth thus Dies septimus erit celebrior sanctior The seventh day shall bee more solemne and holy Unto this objection divers answers are framed 1. It is called holier because this day is by speciall words called a day of restraint or of a solemne assemblie Deut. 16.8 Wherein it being the last day of the Feast there was a great assemblie of the people gathered together to praise God So in the same sense the last day of the Feast of Tabernacles is called the great day Ioh. 7.37 2. Others answer that it was greater not in comparison of the first day but of the other comming betweene Lyran. 3. But the best answer is that in the originall there is no degree of comparison but as it is said of the first day there shall be therein an holy convocation so it is said of the seventh Thâ—â—e shall bee an holy assemblie or convocation Perer. So here a question is moved questionlesse and needlesse 4. Now the reason why the first and the seventh day were more solemne than the rest may be this because on the first day of the Passeover they went out of Egypt and on the seventh day they passed through the red sea and these two dayes in remembrance of these two great benefits they kept with greater solemnitie this generally is the opinion of the Jewes and the reasons to confirme it may be these two first because as in the first day there was an holy convocation so also was there on the last when Moses and all Israel gave solemne thanks unto God Exod. 15. And beside the manner and order of their travell agreeth thereunto for on the 15. day they came to Succoth on the 17. to Ethom to Pi-hahiroth or the mouth of Chiroth on the 18. day there they staied where Pharaoh overtooke them the 20. and the night following they went over the red Sea Iunius QUEST XXVII Why the seventh day is called a day of restraint Deut. 16.8 BUt whereas it is said Deut. 16.8 on the seventh day of the paschall solemnitie shall be a restraint oâ— solemne assemblie where the Latine translator readeth collecta there shall be a collection here ariseth a question about the meaning of these words 1. They which defend this translation some doe expound it of the collection which was made toward the expences of the temple Thomas But against this sense both Lyranus his reason may bee urged because the morrow after the pasch it was lawfull for the people to returne home Deut. 16.7 and therefore it is not like that collection was made after their departure as also Paulus Burgensis sheweth out of the sentence of the Hebrewes that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth moneth Pererius also alleageth that place 2 Chron. 7.8 that Salomon Fecit die octava collectam Made a collâ—ction upon the eight day but saith he it is not like that so rich a King as Salomon made any collection of mony Therefore Pererius interpreteth it of the solemne collection and gathering together of the people upon that day to give God thanks solemnely and publikely for their mightie and glorious deliverance out of Egypt But all this businesse will soone be at an end if the vulgar Latine interpretation be refused as not so agreeable to the originall word which signifieth rather a restraint as even now shall be shewed 2. The Septuagint also are as wide which doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going out because then the Feast was at an end but this is not the meaning of the word though it be true that then the people were dismissed as Salomon upon the eight solemne day of the Feast of Tabernacles sent away the people 1 King 8.66 having kept that day as a time of restraint 2 Chron. 7.7 at even he gave them leave to depart for so these places are reconciled 3. Therefore the meaning rather is that it was a time of restraint the people were kept and restrained from worke upon that day so the word ghatzer signifies to forbid or restraine Lyran. Montan. Iun. And though the first day also were a day of restraint wherein they were forbidden all worke save about their meat yet it seemeth that this was the greater day being the conclusion and determination of the Feast as these two are joyned together the last and great day of the Feast Iohn 7.37 as iâ— shewed before QUEST XXVIII Why he which did not eat unleavened bread was to be cut off Vers. 19. THat soule shall be cut off from the congregation of Israel 1. Some doe expound this onely of the capitall punishment that such as neglected or contemned this observation of unleavened bread should be put to death and so is this phrase taken Exod. 30.33 and 31. vers 14. and in other places Simler Piscat But though it be not denied that in some places this phrase to bee cut off from Israel signifieth onely the taking away of the life of the offender as in the places given in instance yet alwayes it is not so taken for Genes 17.14 it signifieth the cutting off from the societie and the communion of the Saints both in this life and in the next as may appeare by the reason there given because he hath transgressed my covenant 2. Neither is it referred onely to the spirituall punishment as Osiander expoundeth this place by that of the Apostle that he which eateth and drinketh unworthily eateth and drinketh his owne damnation 1 Cor. 11.29 for under the law the punishment of death was used in the like transgressions in the contempt of the law as for violating the Sabbath 3. Therefore this sentence pronounced against such contemners includeth a penaltie both upon the bodie and the soule and of this strict severitie two reasons may be given the one from the authoritie of the law-maker God that gave us both bodies and soules and all other good things beside hath power to make lawes both to binde the bodie and the soule and the contempt of his Commandements is worthie of capitall punishment the other reason is taken from the constitution it selfe
whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking such shifts to excuse
person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there also in the day But
it will be objected that it is here said that he tooke not away the piller of the cloud by day nor the piller of the fire by night from before the people Here are two pillers mentioned one of the cloud the other of fire and againe they alwayes went before the people but it is said in the next chap. 14.19 that the piller of the cloud went from before them and stood behind them it seemeth then that there was another cloud beside that went before them and shewed them the way Contr. 1. They are called the piller of the cloud and the piller of fire not because they were divers in substance but in use as the same starre is both the evening starre and morning starre it setteth and riseth with the Sunne yet but one starre 2. Wee read at that time onely that the cloud came behind them to make a separation betweene the host of Israel and of the Egyptians yet it so came behind them as that it might by streames in the aire direct the Israelites to passe on before and further because of the stretching out of Moses rod the sea was parted and so a way made for the people to follow they needed no other direction before for the way but rather protection behind from the enemie 2. Lyranus thinketh that neither of these can certainly bee concluded out of Scripture whether these clouds were one or two and therefore holdeth it indifferent to beleeve either the one or the other his words are these Quid verius sit non bene apparet ex ipso scripturae textu certum est tamen quod utroque modo potuit esse Which is the truer doth not well appeare out of the text yet it is certaine that it might be done both wayes Contr. 1. There is but one truth therefore if they were two clouds it cannot be true that there was but one and so on the other part 2. It shall even now appeare that it is evident out of the text that there was but one cloud in substance though divers in offices 3. The truth then is this that this cloud was one and the same which guided them by day and gave light unto them by night they were not two divers clouds one succeeding another and this is evident both by that place before alleaged Numb 9. as also chap. 14. vers 24. where it is said that the Lord looked unto the host of the Philistims out of the firie and cloudy piller by this it appeareth that the one and the same was both the piller of fire and of the cloud And againe vers 19. it is said that the piller of the cloud went from before them and stood behind them this being in the night it is cleere that the piller of the cloud served for their use then also and did not give place unto the piller of fire But yet this matter is made more plaine vers 20. It was both a cloud and darknesse yet gave it light by night the same cloud then gave light in the night which went before them in the day which was on the side toward the Israelites lightsome but toward the Egyptians darknesse Of this opinion is Thostatus Cajetane Hugo S. Victor Simlerus Philo also hereof thus writeth Pracedebat populum nubes in magnae columnae speciem solari splendore lucens interdin noctu autem flammea A great cloud went before them in the likenesse of a great piller shining by day with a brightnesse as the Sunne and in the night of fire He thinketh that it was one and the same cloudy piller but that it did shine in the day as the Sunne it is not like because there was no use of that light by day and then could it not have sheltered them from the heat of the Sunne and beside the Scripture sheweth that the use of this cloud was to lead them in the day and to give light in the night Now seeing it is made manifest that there was but one cloud that both guided them by day and did lighten them in the night as Pererius also thinketh in this place then his other opinion that there were two clouds by day one as a piller to direct them another as a covering to shelter them can have no probability unlesse he will say that both those clouds also gave light in the night which neither the Scripture sheweth speaking but of one firie piller in the night that abode upon the Tabernacle and it had beene superfluous seeing that one firie sight that abode on the Tabernacle was in the view of all the campe and sufficient to give light unto them all Exod. 40.33 QUEST XXVI Whether it were a true naturall fire that gave them light by night NOw whether this were a true naturall fire which gave light unto the Israelites in the night or onely a shining brightnesse which the Lord caused to bee in the cloud in the night it is a disputable question 1. That it was a true fire these reasons may perswade 1. Because in most places of the Scripture it is called a piller of fire as Exod. 13.22 and chap. 14.20 and Psalm 105.39 Fire to give light in the night 2. Againe as the one is called a cloud so the other is said to be fire but the one was a true cloud therefore the other also was a true fire 3. Like as that which appeared to Moses in the bush was a flaming fire yet burned not so is it like this was 4. In the booke of Wisdome chap. 18.3 it is said thou gavest them a burning piller of fire But these reasons may easily be answered 1. It is called fire and a piller of fire in respect of the firie light which it gave it is called the light of fire Psalm 78.14 for that resemblance which that light had with the light of fire 2. As the one was a cloud so I confesse the other was a fire but the one was no naturall cloud as is shewed before quest 21. but did differ much from the clouds so neither was this naturall fire yet a kinde of fire as shall be declared afterward 3. And such a fire we acknowledge it to be as that fire was which appeared in the bush which was no naturall or elementall fire for it burned not but a supernaturall and extraordinary and so was this 4. That it was a burning piller of fire the Scripture speaketh not but the contrary rather for as the fire was in the bush yet it burned not so the fire sate upon the Tabernacle and consumed it not 2. Now that it was no naturall fire it may thus appeare 1. The naturall and elementall fire coveteth to ascend upward but this piller of fire kept his proper place 2. The ordinarie fire is of the fashion of a Pyramis which hath the name of fire broad below and narrow upward but this fire being in the cloud was straight as a piller below and spreading above 3. Our fire cannot continue without nourishment but
my song I.V.C. praise B.G.A.P.I. the first rather Ziâ—arah commeth of Zamar to sing Vers. 2. And I will build him a tabernacle I.G.C.A.P. rather than I will praise him B.L.S.V. navah signifieth to dwell as Habak 2.5 he shall not dwell or continue and in hiphil to cause to dwell Vers. 4. In the reedie sea I.V. the sea suph A.P. rather than the red sea B.G. cum cater suph signifieth a reed or bulrush Vers. 6. Thy right hand is glorious to me in power I better than thy right hand is glorious in power B.G. cum cater the word is nedari with an affix pronoune Vers. 6. Thy right hand hath bruised them A.B. cum caeter better than with thy right hand thou hast brused them I. for a preposition should be supplied here which is wanting in the Hebrew and the word jeminca is used before in the beginning of the verse in the nominative case Vers. 9. Mine hand shall take them for an inheritance I. shall rule over them S. bâ—tter than shall destroy them A.P.V.C.L. cum cater the word torish of jarash to inherite signifieth properly to cause to inherite sometime it signifieth to expell but that sense is not fit here and beside it was their intendment to bring them againe into their subjection and service cap. 14.5 Vers. 11. Who is like unto thee among the mightie I.L. rather than among the gods A.P.V.B.G.C. for beside that â—elim is so taken for the strong and mightie 2. King 24.15 this sense is more generall and exalteth God above all that are called mightie Angels or men Vers. 17. Plant them in the mountaine of thine inheritance B.G.C.A.P. cum cater of thy possession I. but nachalah rather signifie than inheritance as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 19. Pharaohs horses went with his chariots I.C.P.G. not Pharaohs horsemen L. V. for that is expressed afterward nor Pharaohs hâ—rse S. or Pharaoh on horseback went B. for though it be sus in the singular in the originall yet it is taken for the plurall as cap. 14.23 it includeth a signification also of Pharaohs personall going into the sea Vers. 20. With timbrels and daunces B. G. C. cum cater rather than timbrels and flutes I. the word mecholoth is taken for dauncers Iud. 21.20 and so waâ— the use for the women to come forth with daunces to meete those that returned with victorie as Iud. 11.34 1. Sam. 18.5 and heere as Miriam is said to take a timbrell only so it is like the other women did neither had it been so fit for them to play upon flutes because of their singing and answering Moses Vers. 22. And they went forth toward the desert of Shur or that they might go forth to the wildernesse of Shur I. better then they went out into the desert of Shur B.G. cum cater for they did not immediately enter into the desert of Shur after they left the red sea but they travelled first three dayes thorow the wildernesse of Ethan Num. 33.8 Iun. Vers. 23. He or everie one called the name of the place Maraâ— I.V.A.P.C. not the name of the place was called B.G.S.L. for the word â—ara is in the 〈◊〉 3. The explanation of doubtfull questions QVEST. I. Of the antiquitie and excellencie of Moses song Vers. 1. THen sang Moses 1. This song of Moses as it is the first that we reade of in Scripture so it is the most auncient song that is extant in the world for the songs of Linus Musaeus Orpheus are found to be 300. yeares after this song of Moses 2. Iosephus saith that Moses composed this song in hexameter verse and lest any should thinke this strange Hierome in his preface to the booke of Iob witnesseth that all that booke from those words in the beginning of the third chapter Let the day perish wherein I was borne unto those words cap. 42. therefore I abhorre my selfe and repent in dust and ashes iâ— written in hexameter verse for the most part consisting of Dactilus and Spondaeus the two usuall feete of an hexameter verse Perer. 3. But whereas Iosephus in the same place saith that the Israelites did passe all that night in mirth and rejoycing for their deliverance that seemeth not to be so for it was morning before the Egeptians were drowned cap. 14.24 The Lord looked toward the Egyptians in the morning watch and the Israelites saw their dead bodies upon the sea banke which they could not so well discerne by night therefore this rejoycing was solemnized the next day not the same night QUEST II. In what order Moses the children of Israel and Miriam sang this song COncerning the order and manner how this song was sung 1. Some are of opinion that Moses sang it alone and that he taught the people afterward this song who did often sing it as they had occasion Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God and that afterward Moses framed this song in hexameter verse but the text favoureth not this opinion which saith that then even at that time Moses and the children of Israel sang wherefore I subscribe rather unto Philo who saith that Moses began first every verse and then the people followed this is agreeable to the text where Moses boginneth in his owne person saying I will sing unto the Lord and seeing that Moses and the children of Israel sang this song who were not all Prophets to endite a propheticall song neither in so short a time could they have learned this song before it is like that the one followed the other and that Mosesâ—egan â—egan and then the people repeated either the whole verse or the ground of the song only which was this Sing unto the Lord for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea which verse is after repeated by Miriam and her companie for so was it the use in solemne songs to have one verse repeated as Psalme 136. that clause For his mercie endureth for ever is often repeated Now in what order of consort and consent Miriam sang and answered the men is not agreed upon 1. Some think that Miriam with the women answered the men and sang the ground of the song by tuâ—nes Oleaster Iun. and Philo sometime is of the same opinion that there was a mixt harmonie of the great and base voyces of the men and of the sharpe tunes of the women 2. But I thinke rather that there were two companies of fingers of the men apart and of the women apart and that as Moses began and the people followed so did Miriam sing and the women answered her Sic Pellican Simler Calvin And this may seeme more probable 1. Because it was the use for the women only by themselves not mingled with men to celebrate such solemnities as appeareth Iud. 11. when Iepthahs daughter met him and 1. Sam. 18.5 when the daughters of Israel
halfe part of the medimâ—us Atticus the Attike bushell Iun. Analys there were 24. of that measure choenix so that a gomer being the tenth part must containe two choenix and almost an halfe neither was the gomer so large as to containe a pottle Genevens Which had beene too great a proportion for one dayes allowance or to hold 2. of the measure called Sextarius as Rupertus which as some thinke contained six egges Marbach Some foure egges Oleaster I then subscribe to the former computation of R. Selamâ—h as most probable that the gomer was of the content of 42. egges which maketh just three pints of Ale measure so the Epha shall by this reckoning hold not all out foure gallons about halfe of our bushell For the Epha is derived of Apha which signifieth to seethe or bake The Epha then signifieth a seething or baking so much as might serve for the daily ordinary of a reasonable houshold Iun. Analys 4. Tostatus here maketh question whence the Israelites had so many gomers every man to measure his gatherings by and resolveth that the measures which they had they brought out of Egypt with them and that it was not necessary that every family should have their severall measures but that some common measures served for all Quaest. 9. But these questions are both curious and unnecessary and therefore I will spend no time about them QUEST XXV How one measure of Manna sufficed for every ones eating EVery man according to his eating 1. How could one gomer be sufficient for every ones eating The young and feeble could not eat so much as the elder persons and strong and some men would eat more than others as Solinus writeth of Milo that he did eat up an oxe in a day wherefore for the removing of this doubt it must be confessed in the opinion of some that as Manna was an extraordinary food so it had an extraordinary vertue given unto it that one gomer might content the greatest feeder and that he which did eat the least might well overcome that measure Lyran. Pelarg. As for feeble personâ— it is to bee supposed that there were not any among them as is witnessed in the Psalme 105.37 There was none feeble among their tribes and yet if there had beene the Manna which was ministred by the Angels was such an excellent food as that as it strengthened the sound so it would also have comfoâ—ted the weake and feeble Tostat. 2. The last named Author hath another solution that the miracle was not In saturatione sed in mensuratione Not in the sufficing and satisfying them which did eat but in the measuring For he imagineth that he that was sufficed with lesse than a gomer yet when he came to measure the Manna was rarified and so filled up the gomer But he that needed more and gathered according to his eating more than a gomer when hee came to the measure by the secret working of God the Manna was thickned condensate and pressed together so that he had but a gomer Tostat. qu. 10. But according to his owne rule Miracula non ponenda sunt sine necessitate Miracles must not be brought in without necessity There being then no necessity of this miracle nor yet the Scripture warranting the same we have no ground or foundation of any such conceit neither doth the Author insist upon it relying rather upon the first 3. But seeing therein also we must presuppose a miracle a third way may bee found without miracle to dissolve this knot for where it is said Gather of â—t every man according to his eating a gomer for a head or poll the meaning may be this not that all should eat alike that the child should eat the same measure which the strong did but the next words expound it According to the number of your persons that is so many gomers they should take for every house as there were persons in it So Simler 1. This exposition is warranted by the like Exod. 12.4 where they are bid to take a lambe according to the number of their persons that is according to their eating 2. If the meaning of these words were that every man should gather according to his owne eating and not according to the eating of the family then they which could not gather should be excluded from eating 3. If it were understood of the quantity rather of that which he gathered not of the number of those for whom they gathered it would imply a contradiction for every mans eating was not according to the same stint and measure of a gomer some were contented with lesse and some others it would not suffice 4. A great inconvenience would follow that if every one were allowed his gomer the infant of three or foure yeere old should bee allowed to eat as much as the strongest man Therefore upon these reasons I thinke that a proportion is rather limited for the families for every head in the house a gomer which was afterward distributed in the house according to every ones eating then a rule prescribed how much every one should eat And of this opinion is Cajetan Sciebat Deus quod supputando quamlibet familiam simul sâ—fficiebat summa tot homer quot erant capita c. God did know that counting every family together so many homers sufficed as there were heads be that did eat lesse being considered with him that did eat more QUEST XXVI Why a gomer was appointed for every head NOw the reasons wherefore a stint was set them for their gathering were these 1. By this meanes God provided for the weake and feeble that the lusty and strong should not gather all from them seeing that how much soever they gathered they should have but for every one his gomer Iosâ—ph 2. Beside in that the Lord appointeth the same measure as well to the rich as the poore he would teach them that they likewise should be helpefull one to another and communicate one to anothers necessity Galasius 3. In that the Lord onely alloweth them competent and sufficient food hee teacheth them to take heed of superfluity and excesse Non vult ut colligant ad superfluitatem vel avaritiam sed ad necessitatem He would not have them gather to superfluity or covetousnesse but for necessity Ferus As Christ teacheth us only to pray for our daily and necessary food in the Lords prayer Borrh. QUEST XXVII Whether the people transgressed in gathering some more some lesse Vers. 17. THey gathered some more some lesse 1. Some thinke that the Israelites offended herein and transgressed the commandement of Moses as they did afterward both in reserving the Manna and in going out to gather it upon the Sabbath day Rupertus Ferus But this appeareth not in the text because they came not to the ghomer to measure till they had gathered and therefore in the gathering there was no apparent transgression 2. It is then only hereby insinuated that they did their endevour to gather it as
this order or at this time as the story is set downe that is before the giving of the Law but that hee came in the end of the first yeere or in the beginning of the second and stayed with him about two moneths till the campe removed which was the 20. day of the second moneth Numb 10. Tostat. Contra. But this opinion is before refuted quaest 7. For it is not like that the campe of Israel lying almost a yeere from the first day of the third moneth in the first yeere chap. 19.1 to the 20. day of the second moneth in the second yeere Numb 10 11. that either Iethro would stay so long from visiting Moses or Moses all that while not desire to see his wife and children and seeing the same and report of the great workes which God had done for Israel and of that late victory against Amalek brought Iethro thither it is no doubt but that as soone as this same came to his eares that hee hastened his journey 2. Some are of opinion that Iethro Moses father in law went away at this time but he left Hobab his sonne and brother to Zipporah with Moses still who also departed when the campe removed from Sinai Numb 10. Oleaster Simlerus Osiander Contra. But it is proved before that this Hobab and Iethro were all one man quaest 1. for there is no mention made of any kinsman that Moses had by his wife but his father in law and her grandfather Reghuel and that speech of Moses Thou mayest bee as eyes unto us that is our guide best agreeth unto his father in law a man of age and experience and if Reghâ—el had any sonne it is like where hee is said to have had seven daughters Exod. 2.16 mention would have beene made of his sonne seeing the Scripture useth rather to note the genealogy of the males than of the other sex 3. Some other thinke that Iethro came at this time in the first yeere and stayed a whole yeere that hee might be full instructed in the faith and religion of Gods people Lyran. But it is not like that he being so neere his countrey not above a dayes journey or two would so long be absent from thence being so desirous to returne thither Tostat. 4. Nor yet is it probable that Iethro went away so soone before the Law was given for it is like that before hee went Moses put his councell in practice which could not bee done in so short a time Pellican for the people were first to bee numbred before the Officers could bee set over thousands and hundreds c. Now there were but fifteene dayes from their first comming to the wildernesse of Sin chap. 16.1 and their removing to the wildernesse of Sinai chap. 19.1 In which time Manna was given them and the water out of the Rock and they fought with Amalek so that they could have no time to number the people 5. Wherefore this may be safely held that Iethro came at this time while they camped in Rephidim but neither went away so soone staying but only a few dayes nor yet remained so long as a whole yeere but seeing that Moses presently went up to the mount and stayed twice forty dayes it is like that Iethro waited his comming downe and presently Moses set cunning men aworke to make the Tabernacle at what time the people were numbred Exod. 38.25 when they contributed silver gold and brasse toward that holy worke Then it being like that Iethro stayed to see his councell put in practice which could not be done without the numbring of the people and they were not numbred untill the Tabernacle began to be made which might be some foure moneths after his comming so long it is probable that Iethro stayed how long after it is uncertaine That story then of Hobaâ—s departure Numb 10. is transposed but it belongeth not all to this place as Iunius thinketh for the reasons before alleaged yet it is evident that it fell not out in that very time and order there set downe for before Moses is there mentioned to have spoken to Hobab the cloud was lifted up from the Tabernacle and the host began to march forward according to their armies So I here subscribe unto the opinion of Galasius upon this place Non intelligit Iethronem statim abiisse c. Hee understandeth not that Iethro presently went away but that he stayed not with the Israelites and at length returned into his countrey 4. Places of doctrine 1. Doctr. No mans actions are perfect in this life Vers. 17. THis thing which thou doest is not well Moses though an excellent man yet in this action of judging the people tooke not a good course neither for his owne case nor the peoples good which sheweth that in the best mens actions there are imperfections And if all Moses acts were not perfect what are ours Simler So the Apostle confesseth of himselfe Not as though I had already attained unto it or were already perfect Philip. 3.12 2. Doctr. The Prophets had not an habit of prophesying but an actuall and present illumination FUrther in that Iethro as a prudent man seeth more for the politike government than Moses who was a great Prophet it sheweth that the Prophets had not an habituall knowledge or propheticall instinct alwayes remaining with them for then they should not be ignorant of any thing but they prophesied Ex actuali quadam illuminatione By an actuall illumination for the time which as soone as it ceaseth Redeunt ad seipsos They returne to themselves and see no more than they did before as here Moses though a Prophet because hee had no present revelation seeth no more than another in this matter nay he seeth not so much as Iethro who was no Prophet Tostat. quaest 8. So Ieremy after hee had talked with the King was advised by him what answer hee should make to the Princes and followed his direction accordingly Ierem. 38.28 3. Doctr. The wise sayings of the Heathen not to be rejected Vers. 24. SO Moses obeyed the voice Upon this example of Moses harkening to the voice of Iethro who was a stranger from Israel Origen thus collecteth Vnde nos si forte invenimus aliquid sapienter à Gentilibus dictum c. Whereupon wee also learne that if wee finde any thing well spoken of the Gentiles we must not presently reject it with the Author Ex Lippoman As those profitable inventions of the liberall sciences which were found out by the Heathen are still commendably retained among Christians and are made to attend as handmaids upon religion as the Egyptian Jewels served to adorne the Israelites So Saint Paul useth the testimony of Aratus Act. 17.28 of Menander 1. Cor. 15.33 and Epimenides Tit. 1.12 4. Doct. Princes may have Officers and Ministers under them Vers. 25. MAde them heads over the people It is fit therefore that Princes should not thrust themselves upon all causes but make choice of grave and vertuous
preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were delivered upon the 50. Rupertus l. 3.
day c. 1. The opinion of some of the Rabbines is that this was not the 3. day of the moneth but the 6. day and the third from that time when the Lord thus spake to Moses for they say that upon the first day of the moneth Moses went up to God and received that message to bee delivered to the people and came downe the same day and stayed the next and reported not the answer of the people untill the 3. day R. Salom. Lyran. Cajetanus is of the same opinion that the first day of the moneth was but the 45. day after their departure out of Egypt and that the Lord upon the 48. day bid the people to bee ready against the third day after Contra. But this is not like for this would have shewed great negligence in Moses if he should have stayed so long before hee delivered the peoples minde to the Lord seeing mount Sinai was so neere unto the host 2. Some thinke that it was the third of the moneth and that it hath relation to the first day mentioned vers 1. Tostat. quaest 10. Gloss. ordin Ferus But this cannot stand neither for both Ferus and Gloss. interlin doe make the first day of the moneth but the 47. day then the third day wherein the law was given was but the 49. day but the day wherein the law was given is held of all to bee the Pentecost the 50. day Some to take away this doubt would borrow 17. dayes of the first moneth and 30. of the next and 3. of the third and so the publishing of the law shall fall out upon the 50. day So Augustine Gloss. ordin But there remained only 16. dayes of the first moneth to be counted the Passeover being kept upon the 14. day at even therefore they cannot make their reckoning of 17. dayes remaining in that moneth and to account 31. dayes unto the next moneth as some doe it was against the custome of the Hebrewes 3. Therefore it must thus be that on the first day of the moneth when the host was come into the wildernesse oâ— Sinai Moses went up to the Lord and came downe with the message to the people and then the next day went up with the peoples answer unto God for it is not like that all the host came thither and Moses went up and came downe and propounded the Lords words to the Elders and they to the people and received their answer and returned the same all upon one day And Cajetanes conceit herein is not to be refused that because the Lord saith To day and to morrow sanctifie them Insinuatur quod haec dicta fuerint manâ— It is insinuated that this was said in the morning This then was spoken upon the second day in the morning and the third day from thence was the law given which was not the third but the fourth day of the moneth Iun. Simler Rupertus also agreeth that the first day of the third moneth was the 47. day after the Passeover and that the fourth day after which was the 50. day Moses received the tables of the law but herein he differeth that the thicke cloud with the thunder and the lightning were seene and heard the day before which was the 49. But it is evident by the text that upon the third day was the voice of the Lord heard talking with Moses vers 19. QUEST XVII Whether the 15. day of the moneth were one of the fifty which went before the giving of the Law BUt here ariseth another doubt whether in the computation of these 50. dayes after the Passeover the next day after they had eaten the paschall lambe be included in that number or that there were fifty dayes beside 1. Some doe hold that the 15. day being the morrow after the Pasch must bee excluded because afterward in the law of the Pentecost they began the account of seven weekes upon the 16. day the morrow after the Sabbath or first solemne day of the Passeover as is further to be seene Lev. 23.11 and then after seven weekes complete the which make 49. dayes the next day which was the 50. was the day of Pentecost Cajetan But it is not necessary that this first 50. day should be accounted after that rule excluding the morrow after the Passeover as it may appeare partly by the text When yee bee come into the land which I shall give you vers 10. that law is made to bee kept after they were come to Canaan and the reason of this alteration was because they were to begin the account of the seven weekes from that day wherein they first put the sickle into the corne whereof they should bring a sheafe to shake before the Lord Deut. 16.9 which could not be done upon the first day of unleavened bread it being a solemne day and of the nature of a Sabbath wherein they were to doe no servile worke Levit. 23.7 Rupertus here agreeth that the Pentecost was not yeerely kept the just fiftith day after the Passeover as the law was given the fiftith day after the Passeover But herein he is deceived that upon what day soever the Passeover fell in the weeke they did expect the morrow after the next Sabbath when they were to bring in their sheafe and then beginne to count their seven weekes for herein is his errour he taketh the Sabbath there spoken of Levit. 23.10 for the seventh day of rest where it is understood to be the first day of unleavened bread which was a solemne day of rest as the Sabbath was Iun. Borrh. And by the way Rupertus in the same place slippeth in another point Prima dies azymorum Iudaeis in quintam feriam illo anno evenit The first day of unleavened happened to the Iewes that yeere upon the fifth day of the weeke For true it is that our blessed Saviour did eat the Passeover according to the law upon the 14. day which was as our Thursday at even but the Jewes following a tradition of their owne to avoid the concurrence of two Sabbath dayes did put off the eating of the Passeover untill the 15. day of the moneth at even which was the sixth day of the weeke because the next day was the Sabbath for if they had eat the Passeover when Christ did eat it with his Disciples then the next day should have beene kept holy neither were they to doe any worke therein but upon that day they put Christ to death which could not be done without more than servile labour in carrying the crosse and nailing Christ unto it and such like beside the text saith they would not put Christ to death upon the feast day lest there should bee some tumult among the people Mark 14.2 But this point is elsewhere handled more at large whither I referre the Reader 2. Some againe as Cajetane before excludeth the 15. day of the moneth out of the number of the 50. dayes so they include and take in both
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
shift us off here with a distinction of religious adoration one which is in the highest degree and so proper unto God another inferiour which may bee yeelded to Angels and Saints Contra. In that adoration which they yeeld unto Saints they doe the same things which they offer unto God as in consecrating of Altars Temples Holydayes unto them and they doe attribute unto them omnipresence and omniscience to know all things and to be every where present in a manner as they ascribe these things to God Ex Simler Morall Observations upon the first Commandement 1. Observ. The neglect of the honour and worship of God the cause of calamities in the world THis first precept which commandeth the worship of God teacheth what is the cause why the Lord punisheth the world with famine warre unseasonable weather scarcitie of the fruits of the earth even because his worship is neglected as the Lord saith by his Prophet Because of my house that is wast and you runne every man to his owne house therefore the heaven over you stayed it selfe from dew and the earth stayed her fruit Hag. 1.9 Cyprian to the same purpose thus elegantly writeth Quereris quòd nunc tibi minùs uberes fontes c. Thou complainest that now adayes the fountaines are not so flowing nor the aire so wholesome nor the raine so plentifull nor the earth so fruitfull c. Tu enim Deo servis per quem tibi cuncta deserviunt tu famularis illi cujus nutu tibi cuncta famulantur For doest thou serve God by whose meanes all things serve thee Doest thou wait on him by whose becke all things waite on thee Cyprian contra Demetrian Whereby we are admonished that when such calamities and judgements are in the world we should returne to our dutie and set up the worship of God and give him the praise then will hee in mercie returne unto us as hee saith by his Prophet Build this house and I will bee favourable in it Hag. 1.8 2. Observ. Not to trust in riches AGaine this precept reproveth them which put their trust or confidence in any thing beside the Lord as they doe which put confidence in man or repose their trust in riches And therefore the Apostle doubteth not to call the covetous man an Idolater Ephes. 5.5 because hee thinketh his life standeth in the abundane of riches David therefore exhorteth rich men If riches increase set not your heart upon them Psal. 62.11 3. Observ. Against those that run unto Witches and Soothsayers FUrther as in this Commandement witchcraft and all kinde of sorcerie is forbidden so also is it a wicked and abominable thing to seeke unto Witches and Soothsayers which is condemned by the Prophet Isay 8.19 When they shall say unto you enquire at them that have a spirit of divination and of the Soothsayers c. should not a people enquire after their God from the living to the dead For herein foolish people offend two wayes in forsaking God and running unto such meanes which cannot helpe them as the Prophet Ieremie saith My people have committed two evils they have forsaken me the fountaine of living waters to digge them pits even broken pits that can hold no water Ierem. 2.13 So Ahaziah King of Israel sending to Baalzebub for recoverie of his hurt found therein no helpe and beside he shewed his infidelitie in not seeking unto the God of Israel 2 King 1.16 Vpon the second Commandement 1. Questions discussed QUEST I. What a graven Image is 4. THou shalt make thee no graven Image neither any similitude c. 1. Some in stead of sculptile graven read an Idoll and they make this difference betweene an Idoll and an Image or similitude An Idoll is a representation of a thing that is not neither hath any being in the world as if one should make the Image of a mans bodie with the head of a dog or a bodie with two faces such a shape Quam â—oâ—â—lus non vidit sed animus sibi fingit which the eye hath not seene but the minde imagineth they say is an Idoll a similitude or Image is of such things as are seene in the world and to this purpose they alleage that saying of the Apostle 1 Cor. 8.4 We know that an Image is nothing in the world Gloss. ordin ex Origen Contra But this place of the Apostle is not rightly applied for there the Apostle speaketh in generall of all the Idols of the Heathen of what shape or fashion soever that they were aâ— nothing in the world that is vaine things which mens superstitions fancies had devised which saying of the Apostle is agreeable to that of Samuel where the Prophet exhorteth the people to serve the Lord And not to turne backe after vaine things which cannot profit you nor deliver you 1 Sam. 12.21 And further the word pesel here used signifieth any thing that is graven of pasal to grave Oleaster 2. This then is the difference betweene these two words pesel a graven Image and temunah a similitude or likenesse the first is a picture proportioned and fashioned out of stone wood or mettle and so carved and graven a similitude is an Image Picta in planiâ— superficiebus ex solis coloribus facta painted in plaine tables onely made of colours and these similitudes though they be evill yet Non tantum nocent sicut statuae doe not so much hurt as the other resemblances because these come nearer to â—he nature of things living and so may more easily deceive Tostat. quast 3. So also Lyran. 3. Some Hebrewes thinke that temunah signifieth any similitude either of things visible or invisible but Oleaster thinketh thaâ— the representation of things visible is rather understood by this word as Deut. 4.15 it is said Yee saw no 〈◊〉 in the day that the Lord spake unto you the first opinion is more probable because the invisible spirits as Angels use to be pictured as well as visible things QUEST II. What things a similitude must not be made of to worship THat are in heaven above c. 1. By this are forbidden first the worshipping of the celestiall bodies as the Sunne Moone and the Starres as is more at large shewed Deut. 4.19 for the Gentiles worshipped these whose corruption the Israelites followed as the Idolatrous Kings of Judah did dedicate houses to the Sunne 2 King 23.11 and the superstitious women did offer incense to the Moone whom they call the Queene of heaven Ierem 44.18 They were not then to make any similitude of these celestiall bodies to worship them Beside the fowles of the aire are comprehended under those things that are in heaven as it is explaned Deut. 4.17 Or the liknesse of any feathered fowle that flieth in the aire for the Gentiles also worshipped fowles and birds as the Eagle which they consecrated to Iupiter the Dove to Venus the Peacocke to Iuno the Raven to Phoebus the Bat to Minerva Tostat. quaest 4. 2. Neither were they to make
is not so lawfull upon any day si autem pro necessitaâ—â— corporis c. But if it be for the necessitie of the bodie we doe not forbid it upon the Lords day for no man hateth his owne flesh 2. If it be a sinne to wash upon the Lords day neither is it lawfull so much as to wash the face Si hoc in corporis parte conceditur cur hoc exigente necessitate toti corpori negatur If this be permitted in one part of the bodie why necessitie so requiring should it be denied to the whole bodie So then neither were the Jewes so strictly bound from all corporall labour as they superstitiously observe as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together Iosh. 7. and by the Macchabees fighting upon the Sabbath 1 Macchab. 2.41 And Christians have more libertie herein than the Jewes had for it is lawfull for them to prepare their food upon the Lords day which it was not lawfull for the Jewes to doe upon their Sabbath for as Thom. Aquinas well resolveth Opus corporale pertinens ad conservandum salutem proprii corporis non violat Sabbatum A corporall worke belonging to the conservation of the health of ones bodie doth not violate the Sabbath and this is grounded upon that saying of our blessed Saviour The Sabbath was made for man and not man for the Sabbath Mark 2.27 God would not have the Sabbath which was made for mans benefit to be used to his hindrance Lyranus yeeldeth this reason betweene the strictnesse imposed upon the Jewes and the libertie of Christians quia illa vacatio figuralis erat because their resting was figurative and therefore was most strictly to be kept à figura quantumcunque modico subtracto mutatur tota significatio and take never so little from a figure the whole signification is changed as if you take l. from lapis or s. from stone that which remaineth signifieth nothing but though somewhat be taken from the substance of a stone it is a stone still 4. Conf. Against the Anabaptists that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withall and who else doe condemne the observation of the Lords day among Christians because the Apostle reproveth the Galathians for observing of dayes and moneths Galath 4. and in other places Contra. 1. The observing of dayes is not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of religion placed in the day and necessity the Jewes kept their Sabbath as making the observation of the day a part of Gods worship and they held it necessary to keepe that day unchangeable It was also unto them a type and figure of the spirituall rest But the Christians now keepe not the Lords day in any of these respects either as a day more holy in it selfe than others or as of necessitie to be kept but onely for order and decencie sake because it is meet that some certaine day should be set apart for the worship of God Vrsin 2. As in the practice of Physicke and in politike affaires and in the trade of husbandrie there is both a lawfull observation of dayes and an unlawfull for to observe seasons of the yeate for the earth and for ministring unto the bodie of man as also to make choice of the most convenient times for civill businesse is not unlawfull yet the superstitious respect of dayes as making some fortunate some unfortunate and to depend wholly upon the aspects of starres is a vaine and idle thing So likewise in the businesse of religion as dayes may bee superstitiously kept so they may also for order sake and to other good uses bee distinguished 3. Like as then though Christians yeeld a comely reverence unto the publike places of prayer yet not in like sort as the Jewes accounted of their Tabernacle so according to the same rule there is a preeminence given unto the Lords day but not with the like difference of dayes as the Jewes esteemed their Sabbath Simler 5. Conf. Against the Zuincfeldians that hold the preaching of the Word superfluous whereby the Lords day is sanctified THe Zuincfeldians doe also faile in the manner of celebrating the Lords day counting the ministery of the Gospell and preaching of the word of God whereby the Lords day is sanctified a superfluous thing cleaving wholly unto their vaine speculations and phantasticall visions and revelations whereas it is evident out of the Scriptures that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read and preached Acts 15.21 and the Lords day in like sort was sanctified by the Apostles with preaching Acts 20.7 ex Bastingio Now proceed we on to deale against the Romanists who diversly erre as touching the Lords day 6. Conf. That the Lords day is warranted by Scripture and not by tradition onely FIrst they hold that the keeping of the Lords day in stead of the Jewish Sabbath is not warranted by Scripture but onely by tradition from the Apostles To this purpose the Rhemists Matth. 15. sect 3. And there are other beside in these dayes that make the observation of the Lords day onely an Ecclesiasticall constitution Contra. 1. There are three most evident texts of Scripture usually alleaged which doe make it evident that this change of the Sabbath began in the time of the Apostles and so by their Apostolike authoritie being thereto guided by the Spirit is warranted and so declared and testified in Scripture These are the places Act. 20.7 1 Cor. 16.2 Revelat. 1.10 In the first we have the exercises of religion preaching and ministring the Sacraments which were peculiar to the Sabbath transferred to the first day of the weeke In the second publike charitable collections for the poore which was also used upon the Sabbath In the third the very name of the Lords day is set downe 2. And further that this day was consecrated by divine authoritie the great works doe shew wherewith this day from the beginning hath beene honoured as Augustine hath sorted them together Venerabilis est hic dies in quo transgressi sunt filiâ— Israel mare rubrum c. This day is to be reverenced wherein the Israelites passed over the red sea wherein Manna first rained upon the Israelites in the desert our Lord was baptized in Jordan water was turned into wine in Cana of Galile wherein the Lord blessed the five loaves wherewith he fed five thousand men wherein he rose againe from the dead entred into the house the doores being shut wherein the holy Ghost descended upon the Apostles c. Serm. 154. 3. This reason also may perswade it because the Lords day is now sanctified to holy uses as the Sabbath was to the Jewes but it belongeth onely unto God to sanctifie by his word as the Apostle saith Every creature is sanctified by the word of God and prayer 1 Tim. 4.5
Wherefore thou by thy covetousnesse doest defraud thy selfe of a double benefit August ibid. 6. The withholding of tithes and duties commanded by God is a meanes to procure Gods curse upon the earth as the Lord saith by his Prophet I will send a curse upon you and will curse your blessings c. Behold I will corrupt your seed and cast dung upon your faces c. and yee shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand c. Upon which words Hierome thus writeth Quia mihi non reddidistis decimas primitias ideo in penuria fame maledicti estis Because ye have not rendred unto me tithes and first fruits therefore are ye cursed with penurie and famine Augustine also Si tu illi decimam non dederis ut tu ad decimam revoceris c. This is just with God that if thou pay not the tenth thou shalt thy selfe be brought to the tenth c. Novem tibi partes retractae sunt quia decimam dare noluisti c. Nine parts are taken from thee because thou wouldest not pay the tenth Dabis impio militi quod non vis dare sacerdoti c. Thou shalt give to the wicked souldier that which thou wilt not give to the devout Priest c. That is either by unseasonable weather or by the invasion or spoile of the enemie or by some meanes or other thou shalt lose thy wonted increase QUEST LVII Whether this law be understood of the redemption of the first borne or of their consecration to Gods service Vers. 30. THe first borne of thy sonnes shalt thou give me 1. Osiander with some others understandeth this of redeeming the first borne with money as before chap. 13.13 they are bid to buy out their first borne But if this law intended the redemption of the first borne onely then it had beene lawfull for them presently to redeeme their first borne but so was it not for then there should have beene no Ministers for the service of God for the Levites came not into the place of the first borne untill the second yeare the first moneth of their departure out of Egypt therefore untill that time the first borne were not to be redeemed but after this law published which was in the third moneth of the first yeare not long after the Morall law was delivered the first borne sacrificed still chap. 24.5 and therefore were not as yet redeemed 2. Therefore the law of redeeming the first borne is not here onely insinuated but that they should be also consecrate unto the service of God Non intelligitur lex de redemptione primo genitorum sed de applicatione ad Deum The law is not understood of the redemption of the first borne but of their applying unto the service of God untill the separation and division of the Leviticall tribe and then to be redeemed with money So by this law is confirmed that ancient custome which of a long time continued among the people of God that the first borne should be the Priests and sacrificers Though in the first age of the world this distinction was not brought in but they indifferently sacrificed as well the first borne as others as we reade of Caine and Abel Tostat. quaest 18. 3. This law of the first borne is more at large set forth chap. 13. but here repeated ut hominum socordiam excuteret c. to shake off their drowsinesse and negligence and to stirre them up to a diligent observation of the law Gallas And now by a solemne law that is enacted which was given onely in precept before Simler 4. Augustins distinction may here bee received betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne which are understood to have beene either of men or beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of their grounds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were the first of the fruits sed jam redactis de agro but now brought out of the field as of their dow flower and such like QUEST LVIII Why the first borne of cattell were not to be offred before the eighth day Vers. 30. SEven dayes shall it be with his damme 1. Whereas it is said before Likewise shalt thou doe with thine oxen c. R. Salomon thinketh that as the first borne of men were not to be redeemed till after 30. dayes at the time of the purification so the first borne of the oxen should be kept 30. dayes with the owner and of sheepe 50. dayes before they were offred unto God And this terme of seven dayes is not limited saith he for the first borne but for other sacrifices which the Priests should not offer before the eighth day Contra. But this word likewise onely signifieth that they should offer the first borne of their cattell as before it is said of their sonnes it cannot have any such reference to any such terme because there was none mentioned before and why was not the terme of eight dayes as well to hold in the oblation of the first borne as in other sacrifices 2. Oleaster is of a contrarie opinion that these eight dayes are limited as well for the first borne of men as of cattell But it is unlike and without all probabilitie that the first borne of children should be taken from their mothers upon the eighth day 3. Therefore this precept concerneth onely the first borne of cattell that because they were weake and of an imperfect substance till the eighth day they should not offer that cujus nullus usus inter homines whereof there was no use among men Gallas 4. It was not necessarie that precisely upon the eighth day it should be offred unto God but that not before the eighth day at any time after the eighth day it might Tostat. quaest 18. 5. As in the offring of the first fruits the law provideth they should use no delay nor bee slacke to pay them because it might bee an advantage to the owner so here order is taken that they should not make too great haste in offring the first borne of their cattell to be rid of them the sooner Simler QUEST LIX Of the meaning of this law whether it were mysticall morall or historicall 1. SOme thinke that the eighth day is prescribed for the oblation of their first borne because that day was appointed also for circumcision Calvin 2. Some to prefigure the institution of the Lords day which should succeed the legall Sabbath upon the eighth day Pelarg. 3. Rabanus maketh this mysticall application that as the first borne was kept seven dayes with the damme and presented the eighth so oportet nos in praesenti tempore c. honorum operum primogenita elaborare c. so we should in this present time of the world labour out the first borne of our good works untill we shall bee presented at the resurrection which is as it were the eighth day before the tribunall
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
many sleepâ— and that these corrections proceed of love he presently after sheweth But when wee are judged wee are chastened of the Lord because we should not be condemned with the world 4. Nec hoc fecerunt justi homines sine authoritate divina c. Neither did those just men doe this without the divine authoritie which sometime is manifested in Scripture sometime hid lest any should thinke it was permitted unto him to kill whom he would at his pleasure 5. De inimici dilectione c. in veteribus libris legitur c. And yet we reade in the old Testament of the loving of our enemy whereof David is an example who when Saul was offered unto his hand elegit parcere potius quà m occidere chose rather to spare him than kill him ubi ergo nec difficultas fuit occidendi nee timor dilectio profecit inimico c. where then there was neither difficulty nor feare to kill the enemy it was love that helped him c. Thus Augustine learnedly sheweth the old Testament not to be contrary to the new 4. Controv. That every mans terme of life is certaine with God Vers. 26. THe number of thy dayes will I fulfill c. Here are two errors to be taken heed of which through the mistaking of this text have deceived some The one was of Diodorus Tarseus whose opinion was that because the dayes of the wicked are often time shortned thought that the terme of every mans life is not prefixed and set downe certaine with God Ex Simlero So also Procopius Non ostendit singulis praefixum esse certum vita finem He sheweth not here that to every man is set a certaine end of his life seeing God according to his pleasure doth sometime shorten and sometime prolong it c. But this opinion seemeth evidently to contradict the Scripture which thus evidently testifieth Are not his dayes determined the number of his moneths are with thâ—â— thou hast appointed his bounds which he cannot passe As God then hath set downe with himselfe the certaine time of every ones comming into the world so also he hath appointed their time of departure and going out of the world which time in respect of Gods prescience is neither prevented nor deferred But to us it seemeth so to be when the naturall period of any mans life by some violent and accidentall meanes seemeth to be cut off Theodorus therefore here resolveth well Vnusquisquo nostrâm 〈◊〉 dios vivâ—â— quos Deus pranoscit c. Every one of us shall live out those dayes which the Lord hath foreseene and foreknowne The other error is of those which thinke Câ—rtum â—undem 〈…〉 That the same certaine terme of life is appointed to all whâ—â— Theodorâ—â— in the same place confuteth for if it were so â—â—que jâ—stus 〈…〉 neither the righteous should enjoy a longer nor the unrighteous a shorter life The 〈◊〉 whereof is also seâ—â—e by daily experience for wee see some infants to dye before they are a moneth old and some men to live above an hundred yeere 6. Morall observations 1. Observ. The vertues of an upright Iudge Vers. 1. THou shalt not receive a false tale c. In these three first verses are set forth three excellent vertues that ought to be in every Judge The first is truth which ought alwayes to be followed in judgement contrary whereunto are false reports and tales which a Judge is not to give â—are unto So the Wise-man saith He that heareth speaketh continually he that by patient hearing and wise examining fifteth a cause may speake without controlement The second vertue is constancie not to be swayed by the judgement of the multitude or by the power of the mighty to swarve from justice The third vertue is equality touched here in the third verse neither to esteeme the person of the rich or poore in judgement B. Babington 2. Observ. Not to use the names of the Gentile gods in poems and verses Vers. 13. YE shall make no mention of the name of other gods By this we may gather hand piè Christianè fieri ab â—is c. that it is no Christian or godly use in them which in their verses and poems do invocate the gods of the Gentiles as Apollo Iupiter Minerva Marbach But the Apostle saith If any man speake let him talke as the words of God 1 Pet. 4. vers 11. 3. Observ. God is to be praised both in the beginning and in the end Vers. 16. THe harvest of first fruits c. the feast of gathering fruits God would have them both first and last to acknowledge a benefit they must offer the first fruits as a signe of their thankfulnesse when their corne began to be ripe and keepe a feast also when they had gathered in all their fruits Men now adayes thinke it enough to make a shew of thansgiving when they begin to taste of a benefit and forget it afterward But we must in the beginning and in the end celebrate the praise of God Oleaâ—â— as the Apostle saith In all things give thankes 1 Thess. 5.18 CHAP. XXIV 1. The Method and Argument IN this Chapter there are two severall commandements given expresly by the Lord unto Moses with their severall executions the first to vers 12. the second thence to the end of the Chapter The first commandement 1. Is given vers 1 2. both who shall come up unto God vers 1. and in what order vers 2. Moses should come neere unto the Lord the rest should stand further off 2. In the execution first it is set downe how Moses delivered the Lawes which he had before received which are rehearsed in the former Chapters which he first delivered by word of mouth and the people obediently received them vers 3. then in fact where foure things are delivered which Moses did 1. He wrote the Law vers 4. 2. Set up an Altar 3. Sent young men to sacrifice 4. Sprinkled of the bloud part on the Altar part on the people so establishing and confirming the covenant vers 6 7 8. Secondly the execution of the commandement given vers 1 2. followeth in these three things 1. Their obedience in going up vers 9. 2. The effect that followed they saw God vers 10. 3. The event they did well after and no evill thing happened unto them The second commandement is propounded vers 12. with the end thereof wherefore Moses is bid to come up namely to receive the Tables of stone containing the Commandements then the execution is shewed in generall vers 13. how Moses and Ioshua went up and what charge Moses gave to the Elders before he went vers 14. Then in particular the manner of his going up into the mountaine is described where foure things are declared 1. How the mount was covered with a cloud vers 15. 2. When the Lord called to Moses on the seventh day 3. In what forme the Lord appeared like consuming fire vers
of divers colours not of linen only but of blew silke purple and skarlet as it is described chap. 39.29 3. This girdle Lyranus thinketh was put above upon the Ephod and so girded the Ephod and the robe and the rest of the high Priests garments so also Beda and Cajetan But it appeareth otherwise Levit. 8.8 that the girdle was put upon the broidered linen coat And so thinketh Hierom after he had described the fashion of this girdle that it was in colour like unto a snakes skin and that it was made round and hollow Vt marsupium longius putes that you would take it for a long purse and that it was made of skarlet purple and blew silke addeth Lincam tunicam inter umbilicum pectus hoc stringunt baltheo they doe tie the linen coat betweene the navell and the breast with this girdle c. QUEST XLI How the high Priests attire differed from the apparell of the inferiour Priests Vers. 40. THou shalt make for Aarons sonnes coats c. Here follow three other kinds of garments which were common unto the inferiour Priests the linen coats girdles and bonnets which differed from those which the high Priest did weare 1. Aarons inward coat was embroidered as is shewed before vers 39. but the other coats for the inferiour Priests were onely of linen chap. 39.27 Aaron upon his fine linen coat had first a robe then upon that the Ephod with the pectorall but the other Priests did weare their linen coats uppermost of all these linen coats of the Priests were called Ephods or mantilâ— 1 Sam. 2.18 and 28. and chap. 21.18 Iun. because it was their uppermost garment but the high Priests coat was not so called but the uppermost garment onely which had the pectorall fastned to it wherein were the precious stones set was named the Ephod 2. Their girdles also differed for Aarons girdle wherewith he girded his fine linen coat was of divers colours chap. 39.29 but the other girdles were of fine linen onely Levit. 16.4 Againe Aaron beside that costly girdle which girt his linen coat he had a kinde of girdle upon his Ephod the neather laps whereof did close in the robe and Ephod chap. 29.5 so that the high Priest had in effect two girdles the one upon his linen coat the other which was fastned to the Ephod 3. Their bonnets differed not in matter from Aarons miter they were both made of fine linen but in forme they were divers the miter was round to the head the bonnets were piked and sharpe above as is before shewed quest 38. Likewise the high Priests miter had a crowne or plate of gold so had not the other QUEST XLII Whether Aaron did alwaies put on the common Priestly garments Vers. 41. ANd thou shalt put them upon Aaron and his sonnes Hence Cajetane collecteth because both Aaron and his sonnes are named that these three garments before mentioned were common to them both But here are three opinions 1. Iosephus thinketh that the high Priest did weare all these together both the linen garments of the inferiour Priests and then his owne glorious apparell put upon them so also Beda Lyranus Tostatus But this is both against the text chap. 39.5 and Levit. 8.8 where mention is made but of one coat or tunicle upon the which the next was the robe then the Ephod and beside it is unlike that he did weare two bonnets one upon another Cajetan neither is it like that he had two girdles one upon another as Tostatus reasoneth qu. 19. for one girdle would have sufficed to gird many garments together close 2. Some thinke that Aaron did not weare them all together the common Priestly garments and his owne but apart his owne cum sacra obeunda essent when hee was to offer sacrifice and the common when he did any other service about the Tabernacle ex Simler But the text is otherwise the sound of the bels must be heard as often as he goeth in and out of the Sanctuarie vers 35. and he must beare the judgement of the children of Israel which was the Vrim and Thumâ—im put into the pectorall before the Lord continually vers 30. Therefore at all times when he ministred Aaron was to put on his glorious attire 3. I therefore here consent rather unto Cajetan Doe not so saith he understand this quòd Poâ—cifex uteretur istis tribus c. that first the high Priest put on these three garments and then the other seven but that quandoque utebaturistis quandoque illis sometime he used these sometime those c. noâ— all at once but at divers times as in the day of reconciliation hee onely put on these plaine linen garments Levit. 16.4 and not the other and this seemeth to bee Iosephus opinion as hee is explained by Ribera though as he is usually translated he is drawne to a contrarie sense as though he should thinke that the high Priest did weare his glorious apparell onely then when he went into the most holy place which was once a yeare whereas Iosephus meaning is that then viliorem assumebat he put on a plainer garment and he giveth a reason Quia eo die omnes jejunare mos est Because it is the custome that all fast upon that day and humble themselves QUEST XLIII What it is to fill the hands of the Priests Vers. 41. THou shalt fill their hands 1. Tostatus understandeth it thus In manus cujuslibet complebis ceremonias quae requiruntur ad consecrationem ejus Thou shalt fulfill in their hands the ceremonies which belong to their consecration qu. 19. he understandeth all the ceremonies which were used in their consecration as their washing annointing putting on their garments But this rather is understood by the next word following Thou shalt sanctifie them 2. Some understand it of their annointing because their hands were as filled with oyle when they were annointed But the annointing is spoken of immediatly before Oleaster 3. Some take this to bee the sense Thou shalt give them possession of the Priesthood for when possession is given they use to put somewhat into the hand Vatablus But the possession of the Priesthood went not before their consecration 4. Some understand it of filling their hands with gifts and sacrifices which they should bring and offer to the Lord so the Chalde Oleaster Borrh. 5. Some take it for their consecration because they used to put some part of the sacrifice into their hand when they were consecrated Gallas Paguine also translateth Consecrabis Thou shalt consecrate them 6. But the filling of their hands signifieth rather the consecrating of their ministerie which is signified by the hands not because any thing was put into their hands at the time of their consecration as chap. 32.29 Moses saith to the Levits when they went up and downe slaying the Idolaters Consecrate your hands unto the Lord the Hebrew phrase is Fill your hands Iun. To this purpose also Calvin Implerimanus
consecration Vers. 35 THou shalt do thus unto Aaron and to his sonnes c. 1. Some are of opinion that all things here prescribed to bee observed and done were de necessitate consecrationis of the necessitie of the consecration and if any thing were omitted the consecration was voide R. Salomon Lyranus But this is not like that if any thing were neglected in the manner of eating in respect of the place persons or time that their consecration should thereby have been void as Levit 10.17 Aaron being in griefe for the sudden death of Nadab and Abihu forgot the sinne offering which they should have eaten and suffered it to be all burnt and this was the eighth day after their consecration Levit. 9.2 when as yet the anointing was fresh upon them and they did not yet come forth of the doores of the Tabernacle Levit. 10.7 And yet notwithstanding this negligence there was no nullitie of Aarons consecration Tostat. quâ—st 18. 2. Therefore Tostatus opinion is rather to be received that some things were of necessitie in the consecration as the washing anointing of the Priests the putting on of the priestly apparell the sprinkling of themselves and their garments some things were only de solennitate belonging to the solemnitie of the consecration as the seething and eating of it in the holy place and eating it the same day it was a sin to omit any of these but thereby their consecration was not made voide QUEST XLI Why the consecration of the Priests continued seven daies Vers. 35. SEven daies shalt thou consecrate them c. 1. This consecration of the Priests was to continue seven daies together that both the Priests hereby might bee confirmed in their vocation and be assured thereof that they were thereunto appointed of God and that the people also might thereby take better notice that they were set apart by the Lord for that holy function Osiander 2. And further hereby thus much was signified that as the Priests seven daies together were consecrated so we per totum vitae curriculum throughout the whole course of our life should be consecrated and addicted to Gods service Simler Marbach 3. Likewise we are hereby admonished Pontificem continuo proficere non posse repente summum fieri c. that the Priest must daily increase and go forward that he cannot be made perfect at once that many gifts and graces are required in him Lippoman 4. It also sheweth that as their consecration was not perfect before the seventh day so we cannot attaine to perfection in this life Osiander QUEST XLII Whether all the sacrifices of the first day were iterated seven daies together or the sacrifice for sin only Vers. 36. ANd shalt offer everie day a calfe 1. Lyranus thinketh that not onely a calfe for a sinne offering was sacrificed everie day but two rammes also so that seven calves were offered and fourteene rammes in these seven daies So also Simler Borrh. Lippom. Pellican But seeing there is no mention made but only of the sinne offering we have no warrant to imagine any other sacrifice to have been iterated but that as belonging to their consecration 2. Iosephus thinketh yet more that all things were iterated every day which were done upon the first day as the anointing of them and the sprinkling of the Priests themselves and their garments But this is not like that their consecration was iterated it was sufficient for them once to be consecrated and seeing the ramme of consecration was killed onely upon the first day with the bloud whereof they were sprinkled they were so sprinkled but upon the first day 3. Tostatus his opinion is that the calfe which was the sacrifice for sinne and the consecration ramme were offered everie day expresse mention is made of the one and the other is implied in these words seven daies shalt thou fill their hands that is put into their hands part of the peace offering to be shaken to fro before the Lord as is prescribed vers 24. Now the ramme of burnt offering needed not to be daily offered during these seven dayes because there were every day morning and evening a lambe offered for a burnt sacrifice Sic Tostat. But this opinion cannot stand 1. Seeing Moses is bid to take two rams chap. 24.2 it is like that either both of them were â—â—nued every day or none 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery as is before shewed whereof the hand was the organe and instrument it is not literally to be pressed to signifie the putting of the things offered into their hands 4. Therefore according to the words of the text of all the sacrifices appointed for the first day onely the calfe which is the sinne offering is prescribed to be iterated and the reason is because it was to cleanse and purifie the Altar Levit. 8.15 But only in this sacrifice were the hornes of the Altar touched with bloud and so sanctified which was not done in any of the other sacrifices QUEST XLIII To what end the sinne offering was offered every day of the seven Vers. 36. THou shalt offer every day a calfe c. for reconciliation or to make atonement 1. This reconciliation was not only made for the sinne of the Priests as thinketh Tostatus for the hornes of the Altar were laid on with this bloud whereby it was purified Levit. 8.15 2. Neither yet was this sinne offering prescribed only ad expiandum Altare to cleanse the Altar as thinketh Osiander Calvin For he had said before seven dayes shalt thou consecrate them that is the Priests and then it followeth and shalt offer every day c. so that this daily offering for the space of seven dayes belonged unto the consecration of the Priests 3. Therefore the end of this sacrifice for sinne was both to make atonement for Aaron and his sonnes as also to purifie and cleanse the Altar Iunius QUEST XLIV How the Altar was cleansed and why Vers. 36. ANd thou shalt cleanse the Altar 1. After the consecration of the Priests is set forth their Ministery and service both at the Altar of burnt offering and in the golden altar in the next Chapter Here three things are declared concerning the Altar of burnt offering 1. How it should bee purified 2. What should bee offered thereon 3. The profit and benefit that should come thereby the Lord would there come unto them and speake with them vers 42. and dwell among them vers 45. Lyranus 2. Two things are required to the purifying of the Altar it must first be cleansed not that it was polluted of it selfe but to shew that in respect of man omnia corruptione naturae profana ob peccatum c. that all things by the corruption of our nature are profane because of sinne Gallas Marbach As also it was not only cleansed but sanctified and set apart for holy uses that it should not be lawfull to offer their sacrifices elsewhere
altari of the Ministerie of the high Priest upon that Altar which is called most holy And againe if in this respect it was said to be in the most holy place by the same reason the brazen Altar should be said to be there for that is also called most holy chap. 29.37 3. Some thinke that aureum thuribulum the golden censer which the Apostle speaketh of was not the golden Altar but a golden censer which was kept in the most holy place wherein the high Priest offered incense when he went into the holy place once in the yeare Of this opinion is Thomas and Lyranus in 9. Hebr. and before them Hierom. But this cannot be so for these reasons 1. Because in Moses description of the Tabernacle and all things thereto belonging there is no mention made of any such golden censer in the most holy place 2. If the Apostle did not thereby meane the golden Altar then had he omitted one of the principall things in the Sanctuarie which he would not doe 3. Againe the high Priest is first bidden to take a censer full of burning coales of the Altar before the Lord and so bring it within the veile Levit. 16.12 He then had not the censer within the veile but without Tostat. qu. 6. Riber lib. 2. cap. 8. 4. And Iosephus also calleth the Altar of incense without the veile thuribulum the censer and the Syriake Interpreter domum aromatum the house of perfume 4. Ribera thinketh therefore that the most holy place is said to have the golden Altar quia ad ejus ministerium deputatum est not because it was in it but because it belonged to the service thereof for thence the high Priest tooke the burning coales and incense when he went to make reconciliation once in the yeare in the most holy place 5. But I rather take Tostatus solution here because the golden Altar aliquem modum fitus specialeâ— habebat respectu veli had a speciall kinde of situation in respect of the veile which was before the Arke being had before it as it is said to be set lippens before the veile and therefore the holy place behinde the second veile may be said to have it in respect of the neere situation to the veile So 1 King 6.22 it is said asher ladebir the altar which was to the oracle or by the oracle And Levit. 16.18 it is called the Altar which was befoâ—◠〈…〉 was next unto the veile before the Mercie seat where Gods presence was Ribera 〈…〉 QUEST 〈…〉 commanded to be burned morning and evening Vers. 7. ANd Aaron shall 〈…〉 sweet incense c. 1. Thomas thinketh that the 〈…〉 pointed to be 〈◊〉 upon the golden Altar to this end to qualifie the 〈…〉 which did arise from the sacrifices of flesh which were offered 〈…〉 and therefore everie morning and evening the incense was burned about 〈…〉 sacrifice was offered But Tostatus thus confuteth the opinion of Thomâ—◠〈…〉 not burned just at the same time but somewhat before the morning sacrific◠〈…〉 after the evening sacrifice for the incense in the evening was offered when the 〈…〉 it began to be darke but the evening sacrifice was not deferred so long but was prepar◠〈…〉 houre which Act. 3.1 is called the ninth houre of prayer 2. Though it had concurred with the morning and evening sacrifice yet there were other extraordinarie sacrifices which were offered at other times when the incense burned not 3. And though it might serve to mitigate the savour of one lamb offered morning and evening yet it could not helpe this inconvenience when many sacrifices were offered yea thousands as at the dedication of Salomons Temple 4. And if the incense had been to this end it should rather have beene appointed to bee burned in the same place where the smell of the sacrifices was in the outward Court than within in the Tabernacle 5. It is verie like that God so provided as that the smell of the burnt sacrifices was not grievous and irksome or offensive but that rather was by some supernaturall worke than by naturall meanes 2. Therefore this was rather the end why incense was offered ad majorem reverentiam cultus for more reverence of Gods worship As among men it is counted an honour to entertaine great persons with sweet odours and the Gentiles did honour their gods with incense so the Lord would hereby adorne the service of the Tabernacle Tostat. qu. 4. And beside the Lord would hereby have shadowed forth the spirituall incense of his people which are their prayers as the Prophet David faith Let my prayer bee directed in thy sight as incense Psal. 141.2 Borrh. And the golden Altar was a lively type of Christ by whom the spirituall incense of our prayers is acceptable unto God Apoc. 8.3 QUEST IX Whether any of the lamps burned by day Vers. 7. WHen he dresseth the lamps thereof 1. Tostatus following Iosephus thinketh that all the seven lamps of the golden candlesticke burned and gave light in the night but three of them only in the day and that in the morning the Priest did put out foure of them and at night againe hee did set them up So also Lyranus 2. But I rather herein suscribe to the opinion of Vatablus and Oleaster with others that the lamps mane mundabantur vespere accendebantur were cleansed onely in the morning and lighted in the evening c. And so much may be gathered here by the diversitie of the phrase here used in the morning it is said behetibo in making of them good that is cleansing of them in the evening behaghaloth in causing them to ascend that is kindling of them Iun. or setting of them up Vatab. Likewise chap. 27.21 they are said to be dressed from the evening to the morning that is to burne so long See more hereof upon the question upon that place handled before QUEST X. What things were inhibited to be offered upon the golden Altar Vers. 9. YEE shall offer no strange incense 1. Foure things are forbidden to be offered upon this golden Altar strange incense that is made after another composition than the holy perfume afterward in this chapter prescribed to be made burnt sacrifices of beasts oblations which were ex aridiâ— of dry things and drinke offerings of liquid things Lyran. 2. The reasons hereof were these that if any other kinde of incense should be used redundaret in quandam irreverentiam it would tend to a certaine irreverence in Gods service and it was not fit to offer any sacrifices or oblations upon that Altar 1. Because the fire ascending upon the Altar might have put the Tabernacle in danger which was covered with curtaines or with the smoake it would have defaced the beautie and abated the colour of them 2. Beside the sacrifices with bloud would have imbrued the Altar and so annoyed the Sanctuarie 3. The Altar in respect of the smalnesse being but a cubit square was not fit for that service 4. Neither was
Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were to bring in such an uncertaintie into the sacred storie as
madly bent c. or when he saw that they would kill him Nisi Altare construeret unlesse he would build an Altar then he proceeded Tostat. qu. 12. QUEST XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day Quia sperabat Mosem rediturum c. because hee hoped Moses would returne before the next day Vatablus Tostat. But Cajetans opinion is here more probable that noteth great forwardnesse in Aaron to keepe this solemnitie the people no doubt urging and in a manner forcing him Non poterat festum citius indici The feast could not be sooner appointed than against the next day So by this it rather may be gathered that Aaron to satisfie the peoples desire when he saw they would not be gainsaid proclaimed this solemnitie upon a very short warning 2. But Cajetans opinion in the rest is very harsh that Aaron was herein more besotted than the people for whereas the people gave but the common name Elohim to the idoll Ipse ineffabile incommunicabile nomen attribuit He attributeth unto it that incommunicable name not to be uttered c. hee meaneth Iehovah and that Nullo instigante none pricking him forward Et voce publica and with publike proclamation Contra. Aaron was not so prophane and irreligious as to ascribe the name Iehovah unto an idoll but he would seeme to doe all this for the honour of God Ill◠culium hunc institutum indicat He sheweth that this solemne worship was instituted for God Simler Gallas Osiand Calvin Like as Micah having made him images and gotten a Levite into his house thought that God was thereby well pleased and would surely blesse him Iud. 17. And with the like superstitious devotion they sacrificed unto God afterward in high places thinking that service to be acceptable unto God as here Aaron would seeme to celebrate this solemnitie unto the Lord Ferus QUEST XXI Of the sacrifices who and what was offered upon the Altar that Aaron made Vers. 6. SO they rose up the next morning and offered burnt offerings c. 1. Here their diligence is observed that earely in the morning rose up to keepe this idolatrous and impious solemnitie Simler Cajetan 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood it is like that according to the ancient custome the first borne offered sacrifices as it is observed c. 24. how Moses sent certaine young men of the children of Israel to sacrifice 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices yet herein they followed the ancient practice continued among Gods people in offering sacrifices and that of cleane beasts for that distinction of cleane and uncleane beasts was of old time observed even before the floud as is evident Genes 7. 4. They offer but two kinde of sacrifices burnt offerings which were wholly consumed upon the Altar and peace offerings part whereof they did eat which brought the sacrifices and therewith the people did feast now sin offerings they brought none because they had not seene Moses hitherto to have offered any sacrifice for sin but onely of the two former kinds And the people did flatter themselves that herein they did well and were farre off from acknowledging their sinne and therefore thought not of any sin offering Tostat. qu. 16. QUEST XXII What is meant in that it is said They rose to play Vers. 6. THe people sate downe to eat and drinke and rose up to play 1. Whereas this word tzachak to play signifieth foure things either play and sport as children use to play as Ismael did with Isaak Gen. 21. or to dally as man and wife as Izhak sported with Rebekah Gen. 26. or to fight as Abner spake to Ioab that the young men might play together in which sword play the one killed another 2 Sam. 2. or to commit idolatrie Here R. Salomon whom Tostatus followeth doth thinke it to bee taken in the last sense as the Apostle seemeth also to affirme 1 Cor. 10.7 Neither be yee idolaters as were some of them as it is written they sate downe to eat and drinke and rose up to play But this their wanton and lascivious playing was a fruit rather and effect of their idolatrie they first had committed idolatrie in offering sacrifices before the golden calfe then Ex idololatria ad gulam prorumpunt ex gula in lasciviam From idolatrie they fall to gluttony from gluttony to wantonnesse And the Apostle doth not conclude their idolatrie out of that word but Ludos illos inter idololatrica sacra recenset Rehearseth their play among the ceremonies and rites of idolatrie Osiander They were idolaters because they did all these things in honour of that idoll 2. By their playing therefore properly is understood their dancing singing and leaping before the golden calfe as appeareth by the noise which was described by Moses and Iosua before they came at the campe Iun. Tostat. Simler Thus the people turned all upside downe their earings and jewels which God had given them from the Egyptians they bestow upon an idoll with the same feet wherewith they walked thorow the red sea they dance before the golden calfe and with the same mouth wherewith they sung praises unto God after the destruction of the Egyptians in the red sea they now sing unto the idoll 3. But although by play is chiefely meant here the mirth and melodie which they made yet they by all likelyhood fell into a further degree of wantonnesse and lascivious behaviour as when Israel joyned themselves to Baal peor they did not onely commit spirituall fornication in bowing unto their gods but defiled their bodies also with the daughters of Midian Such were the sacrifices of the Gentiles set forth with obscene spectacles in their sacrifices called floralia the harlots were brought forth naked upon the stage Simler So Procopius Immunditia conspicitur in idololatrarum solemnitatibus Uncleannesse and filthinesse is seene in the solemnities of idolaters 4. Where it is said they did eat and drinke Calvin saith Inscitè multi ad crapulam torquent Many unskilfully doe wrest it to shew their riot and excesse and thinketh thereby onely to bee signified simplie that they feasted But I rather here approve Simlerus judgement Credo hoc convivium immodestum fuisse intemperans c. I beleeve rather that this feast was immodest and intemperate And so Ambrose expoundeth it Nemo se luxui committit nisi qui recedit à praeceptis Dei No man giveth himselfe over to riot but he which departeth from the precepts of God and then he alleageth this place QUEST XXIII Whether this sin of Aaron and the Israelites can any way be excused BUt now all this fact of Aaron and the Israelites in making a golden calfe sacrificing and dancing before it some goe about to excuse 1.
other jewels of gold and silver when they came out of Egypt chap. 3.22 Tostat. quaest 7. So also Burgens Nullus ex more indutus est cultu suo None of them was decked in apparell as they used to be Depositis ornamentis lugubri habitu incedebant Having laid aside their ornaments they went in mourning weeds Iun. Pelarg. QUEST VI. Why in publike repentance they used to change their habit Vers. 4. THey sorrowed That is they put on sackcloth and mourning garments not as though true repentance consisted in the change of the outward apparell for the Lord saith by his Prophet Rent your hearts and not your garments Ioel 2. but the externall signes of repentance are profitable also and not to be neglected for these causes 1. That by these signes Conspicuum fiat eos vete peccatum suum agnoscere That by these outward arguments it may appeare that they do truely confesse their sinne Lippom God will have fructus cum arbore the tree with the fruit the tree is the penitent and contrite heart the fruit outward confession and humiliation Ferus 2. Because men by their sinne doe not onely provoke God but offend men it is requisite that as in their heart they doe humble themselves before God so they should by their outward behaviour give satisfaction unto men Ferus And so ignominia partem ultro subire inter homines c. willingly undergoe some shame among men in condemning themselves 3. It is profitable also for the good example of others ut alias ad imitationem provocent to stirre up others to imitate the like Calvin 4. I is infirmitas nostra sublevatur By these outward signes of repentance our infirmitie is helped Gallas and our sorrow and repentance thereby increased 5. Reales sunt quadam preces The humble habit and gesture of the bodie are certaine reall prayers whereby wee are stirred up more earnestly to intreat pardon at Gods hand Simler QUEST VII VVhy the Lord thus spake unto Moses Vers. 5. FOr the Lord had said 1. Tostatus opinion is that this here is inserted by way of anticipation because Moses delivered this unto the people after his comming downe from the mount the second time because at the same time Moses moved his Tabernacle without the campe which was after his second comming downe for it is called heere the Tabernacle of the Covenant vers 7. because the tables of the Covenant were there kept which Moses had not yet received for the first tables were broken Contra. 1. At Moses second comming downe the people were reconciled for Moses brought the tables of the law which was a signe of reconciliation betweene God and his people therefore it is not like that then so long after the people put off their rayment in signe of repentance 2. Neither is it like their sorrow and repentance was so long deferred 3. And as unlike it is that then Moses removed his Tabernacle which was a signe unto the people that God would not dwell among them when the Covenant was renued and the tables new written 4. Neither is it called the Tabernacle of the Covenant as the Latine Interpreter readeth but ohel mogned the Tent of the Congregation 2. Some thinke that this is here rehearsed concerning the peoples laying aside of their costly apparell and the removing of Moses Tent per recapitulationem by recapitulating supposing these things to have been done before Moses went up into the mount their reasons see before quest 2. where they are propounded by Tostatus as though he inclined to that opinion but qu. 8. upon this chapter he seemeth rather to be of opinion that here an anticipation of the storie is to be admitted a narration of that before which was done after and not a recapitulation a setting downe after of that which was done before But the historie is not prevented in this place as is shewed before so neither is it deferred for all this here rehearsed could not be done in the space of one day which must be admitted if these things were done before Moses went up againe unto God which was the verie next day after the slaughter of the people by the Levites chap. 32.30 3. Cajetanes opinion is that Moses was at this time with God in the mount Et quod rursus de monte descenderit And that he came downe againe from the mountaine and told the people these things But at Moses second going up to the mount to receive the second tables he continued there fortie daies and fortie nights and eat nothing Deut. 9.18 during that time he came not downe 4. Wherefore this was some other going up of Moses unto God though not into the thicke cloud beside his second solemne going up for the second tables so that Moses went unto God and returned to the people againe before he was called up and bid to bring other tables of stone with him like to the first chap. 34.1 And then this historie is not transposed but things are set downe in that order wherein they were done See before quest 2. QUEST VIII In what sense the Lord saith I will come upon thee whereas he said before I will not go up with thee Vers. 5. I will come suddenly upon thee and consume thee 1. Some thinke that this is spoken comminatoriè by way of threatning promittet se manifestare eis in mala eorum hee promiseth to shew himselfe unto them but to their hurt Hugo de S. Victor That as he denied before hee would go up with them that is to shew his comfortable presence among them now he will come upon them with indignation Gallas Although I have spared thee semper tamen non parcam yet will I not alway spare thee Ferus But if indeed the Lord did here threaten certainly to be revenged of them he would not presently have called unto them for repentance bidding them to put away their costly rayment 2. Therefore Lyranus thinketh that these words are uttered also comminatoriè in threatning manner but with condition of their repentance that then he would not destroy them as the destruction of Niniveh was so conditionally threatned But this is no commination but a repetition only of that which the Lord had denounced before vers 3. 3. Some thinke that these words are uttered propheticè prophetically Rabanus of the day of judgement wherein they shall certainly be judged for their sinne Gloss. interlin Of the Babylonian or Romane captivitie So also Burgens Semel ascendit Dei filius incarnatus c. Once the Sonne of God incarnate came among them and utterly destroyed them So also Ferus But the Lord speaketh of the time present of his comming unto them now inbringing them to the land of Canaan as appeareth vers 1 2. 4. Therefore others thinke that these words are delivered not comminatoriè by way of commination sed cammonitorie by way of admonition as Chrysostom observeth Hostes. qui volunt supplicium infligore c. The enemies which intend to
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
them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours 1. That by uniting them we imagine not either any of the
the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned v.
was not before the third day 3. Neither is it like that this thicke cloud was the cloudy piller which used to goe before the host as the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the piller of the cloud and so the Chalde also for this cloud was major densiâ—r both greater and thicker for it covered all the mounâ— and by way of distinction it is called a thicke cloud Lippoman 4. In that he calleth it a thicke cloud quadrat patefactionibus veteris testamenti c. it agreeth to the revelations of the old Testament Simler Tunc cum Deus in caligine apparuit id est in umbrae figuriâ— For then the Lord appeared in a darke cloud that is in shadowes and figures Ferus 5. Beside hereby is shewed quod in praesenti non habemus nisi cognitionem anigmaticam in divinis That in this present world wee have but a darke knowledge in divine things as the Apostle saith Now wee see thorow a glasse darkly 1. Cor. 13.12 Lyran. 6. But God is said in Scripture to come metaphorically Sicut sol dicitur intrare domum vel exire As the sunne is said to come into the house or goe out when his beames only enter so God is said to come per influentiam bonitatis by the influence of his goodnesse and by illuminating the minde as here he commeth to Moses Lippom. ex Thoma QUEST XIII Why the Lord talketh with Moses in the hearing of the people THat the people may heare while I talke with thee 1. The Lord then spake not to the people out of the mount but he spake to Moses in the hearing of the people as vers 19. it is said Moses spake and God answered him by voice for God spake to Moses to this end that hee might get him credit and authority with the people which could not have beene if the Lord had spoken to all the people Tostat. 2. Beside here is a difference made betweene the Lords speaking to Moses now and afore time for then hee spake unto him secretly but now in the audience of the people Lippo 3. And whereas before God had confirmed Moses authority with miracles so now hee would by a more certaine way give him authority in speaking to him by his owne voice in the hearing of others for there may bee false miracles as it is said Antichrist shall come with lying signes 2. Thes. 2. But when God himselfe speaketh there can be no errour or doubt Tostat. 4. The makers of lawes among the Heathen to winne credit to their lawes have imagined the Gods to be the authors of them as Minos ascribed the Cretensian lawes to Iupiter Lycurgus the Lacedemonian lawes to Apollo Zoroastres the Bactrian lawes to Cramaeses Zamulxis the Scythian lawes to Vesta But those were onely devices This Law-giver Moses most certainely received his lawes from Iehovah Borrh. 5. And in that it is said that they may beleeve thee for ever God would not ad breve tempus fidem servo suo Mosi adstruere c. God would not for a short time only get credit unto Moses but that they might also beleeve him being dead Calvin QUEST XIV Why Moses is said twice to have reported the peoples words unto God Vers. 9. FOr Moses had told the words of the people to the Lord. Whereas it is said also before That Moses reported the words of the people to the Lord vers 8. 1. Some thinke this to be a repetition of the same thing which is usual in Scripture Tostat. But the Scripture useth no needlesse repetitions such as this should seeme to be if it were a bare iteration of the same thing 2. Some thinke the sentence is transposed and that both these clauses should be put together Moses told the words of the people to the Lord And when Moses had reported the words of the people c. Hug. de S. Victor But this were to teach the spirit of God to speake 3. Cajetan will have the first not to be Moses relation but onely Moses returning or intendment to report unto God the words of the people but that Moses was Praeoccupatus à Deo antequam relationem faceret Moses was prevented of God before he made relation But the words of the text are against this exposition for in the first place it is said that Moses did report their words as it is expressed afterward 4. Therefore the last clause is better thus read in the pleterpluperfect tense for Moses had reported Simler Genevens Or after Moses had reported so that this is the meaning that when Moses had related their words unto God then the Lord thus spake to Moses 5. And Moses declareth the peoples words unto God not as though the Lord was ignorant Sed ut bona voluntas populi tanquam Deo placita praesentetur But that the good mind of the people should bee presented unto God as pleasing unto him Lyran. And herein Moses shewed his good affection Gaudet de profectu populi c. As a good Prince hee rejoyced to see the people profit Ferus QUEST XV. Why they are bidden to wash their garments Vers. 10. SAnctifie them and let them wash their cloathes 1. This washing of the garments though in it selfe it was of no force to sanctification yet it had a double profitable use pertinuit ad disciplinam c. it belonged to the externall discipline to shew their reverence in the presence of God Siml As it is noted for a contempt to come with filthy garments before a great man Tostat. Beside it was Symbâ—lum interna sanctificationis it was A symbole of their inward sanctification Simler Ex his enim intelligere poterant multo magis mentem expurgari debere c. For hereby they might understand that their minde was much more to be purged Theodoret. 2. Beside admonendi erant suae impuritatis They were to be admonished of their impurity Simler That they should remember how they had beene defiled and polluted with the idolatry and other corruptions of Egypt As Iacob being to go up to build an Altar in Bethel doth purge his family and biddeth them cast away their strange Gods and change their garments Tostat. quaest 5. 3. But why they are not bid to change their garments as Iacob spake to his houshold but onely to wash them these two reasons may be yeelded because in Iacobs family there were not many and he was rich and his servants might have change of rayment but the Israelites were many and among them divers poore that had not double rayment Tostat. quaest 6. Beside the Israelites garments did not wax old all the time of their travell in the wildernesse therefore the Lord would not have these garments changed that therein they might have experience of the power and providence of God that watched over them Lyran. quaest 8. QUEST XVI Whether this were the third day of the moneth when the law was given Vers. 11. LEt them bee ready on the third