day and night whereas the elements as the aire are universally dispersed and spread it is also probable that this light might be gathered to that side of the earth where it was day and so to continue for a time as wee see the water was afterward brought to one place and so continueth which light after the creation of the celestial bodies might be drawne upward and have his reflection upon the beame of the Sunne and of other Starres QVEST. VII How the evening and morning were the first day Vers. 4. THe evening and morning were the first day 1. Some thinke that the evening is here taken for the day because it is the end thereof and the morning for the night being likewise the end thereof and that the artificiall day was before the night So Ambrose Chrysost. hom 3. in Genes 2. Others affirme the contrarie that the evening and morning are taken for the night and day being the beginning thereof the part for the whole and doe gather thereof that the night belongeth to the day following of this iudgement is Hierome in cap. 2. Iona which I hold to be the sounder for these two reasons 1. because this is the use of the Scripture to account the naturall day from evening to evening Levit. 23.32 From evening to evening shall you celebrate the Sabbath 2. The morning is part of the day and not of the night Mark 16.2 In the morning the first day of the weeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here vsed by the Septuag for if the morning were part of the night and not of the day Christ in no sense could bee said to have risen the third day and so one of the principall points of our faith should be shaken 3. Further we refuse Eugubinus conceit which thinketh that in this first day there was only an euening not a morning as in the rest because the morning followeth after the night but here no night went before but the light was first for the words of Moses are plaine and evident that the evening and morning were the first day it consisteth of both these parts as the other dayes did and this first day had also a night going before not that darknes which was upon the earth as Iunius but when God purposed to make the light hee first caused the night to goe before and brought forth the light of the day Ramban Mercer 4. And the Sun not being yet made which by his course and turning about maketh it day and night at the same time in diuers places it may be thought that it was day and night at the same instant now over the face of the whole earth Mercer QVEST. VIII How God is said to see the light to be good Vers. 4. GOd saw the light 1. Not that God did not know the light to bee good before hee made it but Moses speaketh here according to our capacity that God approveth and ratifieth that worke now done which before he purposed to make and Ramban well referreth it to the stedfastnesse and continuance of this worke which God saw to be good 2. God made a separation betweene light and darknesse not only in respect of their names as Aben Ezra but in the things themselves giving to each of them their determined time Mercer 3. And in that it is said God called the light day c. 1. God onely did not make and ordaine the light to be the day Iun. Muscul. 2. nor yet directed or taught men so to call it Vatab. Mercer 3. but beside God gave these names himselfe Oecolamp QVEST. IX Why it is called the first or one day Vers. 5. WEre the first day or one day as the Chalde Septuagint and Hierome translate It is called then one and not the first day 1. not as R. Sol. because there was but one God in the world for so there was but one likewise in the rest of the dayes 2. Neither as Hierome because unity is good and two bringeth division for after the first day noxious and hurtfull things were created But the contrarie is evident out of the text that God saw that all which he made was good 3. Neither as R. Moss is it called one day because there were yet no more for it is so called in respect of the rest that follow 4. Wherefore the reason is this the Hebrewes use Cardinal numbers for Ordinal as the Grammarians speake as one for the first as Gen. 2.10 the name of the one that is of the first is Pishon so likewise in the new Testament Vna sabbati one day of the weeke is taken for the first day Mercer QVEST. X. Whether there are waters above the heavens Vers. 7. BY the firmament which separated the waters which were under the firmament from the waters above the firmament divers of the ancient Writers understand the starry heaven and that there are waters above those heavens which serve to mitigate the heat of the Starres and from whence that abundance of raine came wherewith the world was overflowne so Basil. hom 3. Hexemer Ambros. lib. 2. in Hexemer c. 2. Beda with others But this cannot bee so 1. for that the waters being of an heavy substance must bee there kept against nature 2. Neither could the great waters that drowned the world come from thence unlesse the heavens also should have beene dissolved the windowes of heaven were opened which was nothing else but the opening and loosing of the clouds which as Gods bottles did powre downe raine abundantly 3. Neither are wee to imagine such heat in the celestiall bodies which are of no fiery or elementall nature that they need to be refrigerated or cooled This firmament then is the spreading or stretching out of the aire as the word rachiang signifieth which divideth the raine and waters in the clouds and keepeth them from the waters below as is expressed in Iob. 26.6 which bindeth the waters in the clouds and the cloud is not broken under them Now whereas afterward vers 14. it is said Let there bee lights in the firmament of heaven it followeth not that the firmament before spoken of is the starry heaven for Moses here speaketh after the capacity of the vulgar people who imagine the Starres to bee in the firmament of the aire the eye being not able to distinguish betweene the region of the aire and the azure skie And according to the vulgar opinion Moses also calleth the Moone a great light because it so seemeth to the eye to bee the next in greatnesse to the Sunne whereas many other both of the wandring and fixed Starres doe exceed it in greatnesse And whereas that place is objected Psal. 148.4 Praise him ye waters above the heavens by heaven we are here to understand the lower region of the aire as Psal. 18.13 The Lord thundred in heaven and gave his voice hailestones and coales of fire but thunder lightning haile come not properly from the heaven but out
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
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
be joyned with the former sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone
shadowed forth in the Sabbath Memento dicit de Sabbato quia quae umbra depingebantur ut futura speculari debebant He saith of the Sabbath remember because they ought to behold the things to come which were described under the shadow Cyril ibid. But this remembrance is to this end as the words of the law shew to sanctifie the Sabbath 4. R. Salomon thus understandeth it that if they had any precious garments or any other thing of price they should remember to keepe them till the Sabbath Lyran. But the Sabbath is not sanctified by the putting on of costly garments 5. Cajetanus giveth this interpretation Vt intelligamus rationem praeceptâ— esse recordationem c. that we should understand that in remembrance consisteth the reason of the precept that the rest from the outward workes is not pleasing to God Nisi ratione memoriae nisi ratione interni cultus But in regard of the memory and inward worship But although the sanctifying of the Sabbath specially consist in the internall worship yet it is not so well gathered out of this word 6. Therefore this rather is the meaning Remember that is Inprimis memoria tenendum esse the keeping of the Sabbath as a speciall thing is to bee remembred Galas And to this end is it so said because a man being hindered by the six dayes workes will hardly dispatch all to keepe the Sabbath unlesse he remember it and cast aforehand for it Oleaster As also they are bid to remember it because of old this day had beene sanctified before by the Lord and accordingly observed by the people of Goâ— QUEST III. Why the Lord thought good to appoint a day of rest and that upon the seventh day THe Sabbath day 1. Some Jewes are of opinion that the Sabbath being the seventh day was appointed to be kept holy because it is Saturnes day which is evill and unluckie to begin any worke in but this is a Heathenish superstition to seeme to worship those things for feare that are thought to hurt aâ— Tullius Hostilius the third King of the Romanes made the Quartane and Timâ—r Pallor Feare and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the starres of heaven nor to worship those things which God had given for the service of men Deut. 4.19 Tostat. 2. The speciall reason therefore why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the creation were finished 3. But that a day of rest was necessary to be appointed for the people of God divers reasons may be yeelded 1. This day was appointed and given ad destructionem erroris for the destruction of error because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they 2 Pet. 3. which say Where is the promise of his comming for convincing their error the Lord commanded this day to be kept as a monument of the creation 2. Datum fuit ad instructionem fidei redemptionis it was given to instruct in the faith of our redemption to signifie that Christs flesh should rest in the grave according to that saying in the 16. Psalme My flesh shall rest in hope 3. Datum fuit ad figurandum veritatem promissionis it was given to prefigure the truth of the promise both in our spirituall rest from sinne Corpus à peccatorum jugâ— requiescere facientis Causing our body to rest from the yoake and servitudâ— of sinne Damascen lib. 4. de orthodox fid cap. 24. as also in our everlasting rest in the Kingdome of God Futuram sanctorum requâ—em hinc significans Signifying hereby the rest of the Saints to come Cyril in Ioan. lib. 4. c. 51. And we looke for rest from three things A laboribus hujus vita à tentationum concussione à diaboli servitute From the labours of this life from the trouble of tentation from the service of the Devill Thomas 4. It was ordained ad inflammationem amoris to inflame our love that being free from worldly labours we might better attend upon God 5. Datum fuit ad opera pietatis it was given for the works of pietie for otherwise some would be so covetous that they would never leave working for gaine Thom. in opuscul 6. Vt quietâ— repararentur corpora That the bodies should be refreshed by this rest For some through their insatiable greedinesse could scarse have afforded any rest unto themselves especially unto them which were at the command of others as children and servants Simler QUEST IV. Whether the precept of keeping the Sabbath were altogether ceremoniall 1. SOme were of opinion that the Sabbath was onely temporary that did bind the Jewes for a time thinking that the ancient Patriarks as Adam Evah Noe kept no Sabbath Tertullian Which is not true of the observation of the Sabbath in generall seeing it was sanctified by the Lord himselfe immediately after the creation which the Patriarks were not ignorant of but onely of that strict exact and rigorous observing the Sabbath which indeed was onely enjoyned the Jewes Simler 2. Other seeme to be of opinion that the Sabbath was altogether ceremoniall and that Christians therefore are not now bound unto the observation of dayes as the Apostle for this rebuketh the Galathians Yee observe dayes and mâ—neths times and yeares Galath 4.10 Thus the Anabaptists object But if this precept were altogether ceremoniall it could be no part of the Morall law and seeing the Israelites were charged to keepe other festivals also as well as the Sabbath as the feast of the Passeover of Pentecost and of Tabernacles with others whereof no mention is made in the Morall law but onely of the Sabbath it is evident that the Lord himselfe did make a manifest difference betweene that and all other festivals neither is the keeping of the Lords day now an observing of dayes seeing Christians doe celebrate this day without any opinion of holinesse or necessitie tied unto the day as the Jewes kept their Sabbath But this error of the Anabaptists shall be confuted more at large afterward among the places of controversie 3. Wherefore this precept is partly morall partly ceremoniall as to have some set time to attend the service of God it is morall and naturall Secundùm dictamen rationis naturalis aliquod tempus deputat homo Man according to the device of naturall reason will appoint some time for Gods service Thomas For all nations in the world unlesse they bee these inhumane and savage people which inhabite in the extreme and remote parts of the world as the Garamants and Anthropophagi Men-eaters which dwell toward the South pole and they which inhabite the Islands Orcades and other remote regions toward the North all other nations of any humanitie and civilitie did spend much time in the worship of their gods Tostat. But it is legall or ceremoniall in that some speciall day is prescribed
to the people of God Simler 4. Thomas maketh the Sabbath ceremoniall in these foure respects First in the determination of the day Secondly in the allegoricall signification as it was signum quiet is Christi in sepulchro a signe of Christs rest in the grave Thirdly in the morall sense prouâ— significat cessationem ob omni actu peccati as it signifieth cessation from every act of sinne Fourthly in the anagogicall signification ut praefigurabat quietem c. as it prefigured our rest in the Kingdome of heaven So Thomas 2. 2. qu. 122. artic 4. But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sinne and perfited in the next to belong unto the morall and internall part of the Sabbath than to the externall and ceremoniall the two first indeed are ceremoniall in the Sabbath the other are not properly ceremoniall seeing they are perpetuall but morall rather spirituall and mysticall 5. So then by this which hath beene said it is easie to make a difference betweene our Lords day and the Jewish Sabbath 1. In that we are not tied to the necessary prescript of the day 2. And have more liberty and freedome in the rest 3. And their Sabbath was a type and figure of those things which are now fulfilled and accomplished in Christ. Bastingius QUEST VII What it is to sanctifie the Sabbath day TO sanctifie it 1. God is said to sanctifie the seventh day one way and man another God by instituting that day and consecrating it unto his service man by referring it unto the use and end appointed of God Vrsin 2. Neither is God said so to sanctifie it as though this day had any speciall kinde of holinesse in it selfe affixed to it but in regard of the use because it was consecrated and set apart for holy duties Simler 3. And this sanctifying signifieth two things both a separating of this day from other prophane and common dayes and the speciall addicting and appropriating of the same to the service of God 4. And it is not referred onely to the day sed ad ipsos homines c. but to the men themselves that they should be sanctified and prepared for the service of God Gallas 5. They then are deceived which thinke they doe sanctifie this day onely in the corporall rest and that they have done the dutie here required by abstinence from labour for the day must be sanctified that is consecrate to the service of God Deus non curat principaliter de quiete corporum God principally doth not take care for the rest of the bodie sed curat de cultu suo but he taketh care for his service the bodily rest is commanded to no other end than as it is an helpe to the setting forth of Gods worship Tostat. qu. 13. QUEST VIII Of the labouring six dayes whether it be a Commandement Vers. 9. SIx dayes shalt thou labour 1. In the Hebrew it is Six dayes shalt thou serve and it seemeth to have speciall reference unto the servant that hee should dispatch all his masters worke in six dayes and deferre none unto the seventh the other clause and doe all thy worke concerneth the master himselfe and those which were free for the servant did not his owne worke but his masters but the master and the free man did his owne worke Oleast 2. God here enjoyneth not to labour six dayes as though it were not lawfull upon any occasion to rest upon the weeke dayes sed ipsa facilitate ad parendum invitat but he doth perswade to obedience by the easinesse of the precept Calvin 3. And hereby the Lord sheweth how liberally he dealeth with us that whereas wee ought to spend every day in his service yet he leaveth unto us six dayes for our affaires and reserveth the seventh onely to himselfe Basting 4. And yet further God so giveth unto us six dayes to worke in as that the private worship of God be not neglected in prayer and hearing of his word as occasion serveth but the seventh day is set apart for his publike service in such sort as that then all other affaires must give place unto it Vrsin 5. Three reasons then are specially used to move unto the obedience of this Commandement one is from the end because it is to be kept holy to the glory of God another from Gods example which two reasons are mentioned afterward and here is propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easinesse of the precept that seeing wee have libertie to worke six dayes we may the better rest upon the seventh Pelargus QUEST IX What works were permitted to be done upon the Sabbath Vers. 10. THou shalt not doe any worke 1. We must observe that there was a great difference among the Jewes in the observation of their festivall dayes For the Sabbath was more strictly kept than the rest therein they were forbidden to prepare or dresse that which they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 In the other solemne dayes as in the first day of the Pasch those works are excepted which were about their meat chap. 12.16 onely they are restrained from all servile worke Levit 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to bee kept for the more lively shadowing forth of that which was prefigured And therefore we have now more libertie in keeping of the Lords day wherein it is lawfull to provide for our food and to doe other necessary things because the figure and shadow is past and the bodie come Tostat. qu. 13. 2. Notwithstanding the strict injunction of bodily rest certaine works it was lawfull for the Jewes to doe even under the law much more for us now as first works of necessitie qua non pâ—terant bene differri neque anticipari which could neither conveniently bee deferred nor yet prevented Lyran. Of this kinde is necessary defence against the invasion of the enemies as Mattathias resolved to fight against the enemie upon the Sabbath day lest they should have beene put to the sword as their brethren had beene before 1 Maccab. 2.40 So Ioshua with his companie compassed the walles of Jericho seven dayes together of the which number the Sabbath was one it was also lawfull for them on the Sabbath to lead their oxe or asse to water Luk. 13.15 and if their beasts were fallen into the pit to helpe them out Luk. 14.5 And as it was lawfull to save their cattell so also their other substance as if an house were set on fire to quench it if their corne were like to be lost in the field to preserve it They might also in case of necessitie seeke for their food upon the Sabbath as the Apostles rubbed the eares of corne Matth. 12. Secondly it was lawfull to exercise works of mercie and charitie upon this day as to visit the sicke
suffring of them to serve six yeeres in regard of their necessity yet if they should hold them in perpetuall servitude they should usurpe upon the Lords right seeing they were his servants 2. Another reason is taken from the manner and condition of their service Deut. 15.18 Hee hath served six yeeres which is the double worth of an hired servant which is so said either because the service of six yeeres is double to the time of hired servants who used to covenant from three yeeres to three yeeres Vatab. Or rather because their workes were more laborious than were the hired servants Iun. For hee was to doe his worke for the which he was hired and no more but the other when he had done in his businesse in the field came home and ministred to his master first before hee did eaâ— himselfe Luk. 17.10 And they only served not their master by day but by night they kept their flockes in the field as is evident in the example of Iacob Gen. 31.40 Simler 3. A third reason is taken from a promise of blessing The Lord thy God shall blesse thee in all that thou doest Deut. 15.18 Simler 3. Though this Law concerning the freedome of servants did specially concerne the policy of the Jewes and so belongeth not unto us for now servants are not bought and sold among Christianâ— in the Romane Empire but only hired Osiander Yet the equity of this Law doth binde us that all they which have others in subjection under them should use their authority moderately and in mercy Galas 4. The word here used châ—pshi interpreted free signifieth also solitarie because servants were not solitary or alone by themselves in the house but attended on their masters they which were free were solitary and by themselves giving no attendance upon any Oleaster QUEST XIII Why the space of six yeeres is limited for their service BUt concerning the limiting of the space of six yeeres for service and the appointing of the seventh for liberty what might be the reason thereof thus it is diversly scanned 1. Some doe thus moralize it by six yeeres they understand the perfection of the active life because in six dayes the Lord made the world hee that will come unto contemplation must first approve himselfe in action Lyrâ—n 2. Isidâ—re maketh this application in sex atatibus hujus sâ—culi servientes c. when wee have served the six ages of this world in the seventh which is the eternall Sabbath we shall be free 3. But I preferre rather Rupertus conjecture that this privilege of going out free in the seventh yeere and serving six was proper to the Hebrewes Quia videlicet pater â—orum Iacob sex annis pro gregibus Laban servivit c. Because Iacob their father served six yeeres for Labans flockes and went out free in the seventh chusing rather to sojourne with his fathers Abraham and Isaack than to serve among his kindred for more profit therefore Haec ingenuit as patris illam posteris apud Dominum thesaurizavit This ingenuous minde of their father did treasure up this privilege before the Lord for his posterity that none should be compelled to serve above six yeeres Rupert lib. 3. in Exod. cap. 35. 4. But the best reason of all is because as the Lord had from the beginning given them a Sabbath of dayes which was the seventh day of rest so also he gave them a Sabbath of yeeres that every seventh yeere the land should rest and servants should rest from their labours and debters from their creditors and they had also a Sabbath of seven times seven yeeres prescribed that when they had counted seven times seven yeeres then the fiftieth yeere should be the great yeere of remission the yeere of Jubile which was a lively figure of that acceptable time of generall remission at the comming of the Messiah QUEST XIV How the servant is said to come in with his body and to goe out with his body Vers. 3. IF he came himselfe alone 1. Some read If he came with his garment he shall goe out with his garment Hierom. Lyran. But the word is guph which signifieth a body not gaph a wing of a garment the true reading therefore is If he came with his body that is alone without either the body of his wife or children Oleaster And so read both the Chalde and Septuagint If he entred alone he shall go out alone 2. But this case is excepted that if he in the time of service should marry a free woman and not a maid servant given him by his master in this case the free woman should not lose her freedome but should goe out with her husband Tostat. qu. 7. 3. And beside as if he brought a wife with him he went out with his wife so by the like reason if he had children before they should be free likewise Iun. Nay if he should gâ—t children during his service by a wife married before his service those children also should â—oe out with him and not remaine with his master partus sequitur 〈◊〉 the childe followeth the condition of the mother Tostat. quaest 6. 4. And of the former reading If he come in with his body rather than with his garment these two reasons are given 1. Because it is not like that the same garment with the which he entred could continue six yeeres Pallican 2. And the servant was not to bee sent out with his garment alone but with a liberall reward of shâ—epe corne and wine Deut. 15.14 Simler 3. Beside the next clause confirmeth this reading but If he were married c. so to come in alone is to come without a wife or children Iun. QUEST XV. What manner of wife the master was to give to his servant Vers. 4. IF his master have given him a wife 1. Some indifferently understand any maid servant whether a stranger or an Hebrewesse and that such wife and her children shall be her masters till the time of servitude come out Genevens But the master had no power to give an Hebrewesse maid to his servant to wife but he must either take her himselfe or give her to his sonne vers 7 8. Piscat Tostat. It is understood therefore of such maid servants as were of other nations Osiana 2. But it seemeth that the master could not give a Cananitish woman to his servant to wife for they are forbidden to contract marriages with them Deut. 7.4 Tostat. quaest 7. Neither had the master power to give any free woman to his servant for the master was to give onely his owne but a free woman was none of his possession Tostat. 5. This must be understood if the servant will take a wife for otherwise he was not to be compelled for if there were not a free consent it is held to be no marriage and the Master could no more compell the servant to lye with a maid against his will to get children for his masters profit than to force his maid to
yeeres and seven yeeres It is as like that they neglected the Sabbath of dayes which was the seventh of weekes which was Pentecost of moneths which was the seventh as well as of yeeres yee the Sabbath of seven yeeres which was the Jubile was also intermitted if the seventh yeere from which they accounted it were not remembred 5. Further if they suffered not the land to rest in the seventh yeere they likewise abandoned other privileges incident to that yeere as the remission of debts the setting free their servants which apparent transgressions nay rebellions should not have beene suffered to slip without some reprehension by the Prophets and correction from God especially under the vertuous Kings of Judah QUEST XXII Why the Law of the Sabbath is so oft repeated Vers. 12. SIx dayes thou shalt labour 1. Some thinke that this precept concerning the observation of the Sabbath is repeated by reason of the former Law concerning the seventh yeere of intermission lest that the Hebrewes because that whole yeere was a time of rest might have taken unto themselves greater liberty in the keeping of the Sabbath Lyran. But this seemeth to be no sufficient reason because although they rested from the workes of husbandry all that yeere yet they attended other â—â—â—â—nesse and labour Tostatus 2. Some thinke that the Sabbath is here mentioned in respect of the civill 〈◊〉 thereof the rest and relaxation of the servants whereas before it was urged as a part of Gods service Gallas Siml 3. But the best reason is that the Law of the Sabbath is repeated because it chiefly concerned the worship of God and therefore so often is this precept iâ—crated as chap. 20. Deut. 5 Exod. 31. 〈◊〉 and in divers other places Tostat. quaest 13. 4. And such respect the Lord hath to the seventh day of rest which he himselfe consecrated by his owne example that according to this rule he did proportion the other festivals as the seventh weeke the seventh moneth the seventh yeere yea in naturall experiments the seventh day is observed as the seventh fouretenth and twenty one are the criticall dayes for diseases as Hippocrates and Galâ—â— have written Hierome 4. The benefit of this day the Lord would have extended to their servants strangers yea to the labouring cartell R. Salomon thinketh that in the next clause Yee shall take heed to all things c. the implements and instruments which are used to any businesse or worke are understood as the sword aâ—e cutting knife and such like that all these things should rest in like manner But this is too curious and beside it were superfluous seeing the men are forbid to labour without whose hands these things cannot stirre or move therefore this clause either is to be referred to the former duties which concerned the Sabbath Lyran. or in generall to their obedience to the whole Law and all the former precepts which were delivered have it Simler QUEST XXIII What manner of mention of strange gods is here forbidden Vers. 14. ANâ— ye shall make no mention of the name of strange gods 1. The Latine Translator readeth Thou shalt not sweare but the word zachar signifieth to remember which is more than to sweare which is too strictly taken they must make no mention non solum jurando sed landandâ— probande abtestande not only in swearing but in praising of them approving protesting by them Lippoman 2. The Jewes doe run into another extreme making this precept too generall they thinke it not lawfull at all once to pronounce the names of the Gentiles Idols but the Prophets which inveighed against them could not but pronounce their names with their mouth the meaning then is nullus loquatur honorabiliter none should make honourable mention of them Cajetane 3. This phrase then is to be understood as S. Paul would not have fornication once named among them Ephes. 5.3 that is that more should be committed none named with desire or delight Simler therefore here only is forbidden â—onesta 〈◊〉 c. non inhonesta cum detestatione c. the comely and reverent mention of their gods not the iâ—reverent mention with detestation 4. Cajetane thus distinguisheth the sentence the first part biddeth ut praeteriti dâ— non memorentur that the former strange gods should not be remembred but be forgotten as though they never had beene the other part neither shall it be heard out of thy mouth sheweth ut de moderuis diis nemo honorabiliter loquatur and of the gods present none should speake honourably But indeed the meaning is that generally the memory of all false gods should be extinguished as they 〈◊〉 commanded to abolish the very names of them Deut. 12.3 that neither in their oathes nor in their familiar talke they should revive the memory of them see the practice thereof Psalm 16.4 Neither will make mention of their names within my lips So the Lord saith by his Prophet I will take away the 〈◊〉 of Baalim out of her mouth and they shall be no more remembred by their names Hos. 2.17 Iun. 5. By the name of strange gods are here understood all which the Heathen worshipped whether by images or without whether things in heaven in the earth or under the earth which are called strange gods not because they are gods at all but so reputed in the opinion of their idolatrous worshippers and strange they were because such were worshipped onely of strange nations and not of the people of God Toâ—tat quaest 13. QUEST XXIV Why it is forbidden to sweare by the name of strange gods Vers. 13. YE shall make no mention of the name of other gods c. 1. If it be unlawfull to make any honourable mention at all of the names of strange gods no not in usuall talke much lesse is it lawfull to sweare by them because in taking of an oath invocatur Deus tanquam testis veritatio God is called upon as a witnesse of the truth so to sweare by the name of God is actus â—â—reiae an act of divine worship and therefore it cannot be given unto any other beside God and againe one Idols because they are false gods non possunt esse testes veritatis cannot be witnesses of the truth Lyran. 2. 〈◊〉 observeth here this difference betweene the Law and the Gospell there per nomen Dei jurure non 〈◊〉 they are not forbidden to sweare by the name of God Evangelica veritat non recipit juramentum But the Evangelicall truth admitteth no oath because the speech of a faithfull man ought to be in stead of an oath c. He thinketh that by this Law the Hebrewes had liberty given them to sweare at their pleasure so they did sweare only by the name of God But I rather here approve Calvins annotation Non incitâ—t Deus pâ—pâ—lâ—â— ad jurandi licentiam c. God doth not hereby incite his people to sweâ—ing or give them liberty to sweare sed ubi opus fuerit vel necessitat
Sabbath formally who doth that which is expressely forbidden to bee done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said
tempore Sabbato debero cessari That they ought to rest at all times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords
Ionathan to David and David to him all these when they tooke these oathes did sweare privately and as private men Simler 2. And seeing an oath serveth for the evidence of the truth and for the ending of strife and controversies in this behalfe there may bee as lawfull and as necessary an use of an oath privately as publikely not upon every occasion but when the matter is urgent and the case so requireth Vrsin 4. Morall observations upon the third Commandement 1. Observ. Against common and rash swearing THou shalt not take c. Here that common and notorious abuse of rash swearing in common and ordinary talke is reproved when the name of God is taken up prophanely and scoffingly without any kinde of reverence at all Chrysostome in his time finding fault with this abuse thus writeth Among the Iewes the name of God was so reverenced that being written in plates it was lawfull for none to carry it but for the high Priest but now Velut quiddam vulgare sic ipsius nomen circumfecimus We beare about every where the name of God as a common thing Chrysost. ad popul Antioch homil 26. Theodoret useth this fit resemblance Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt c. If many use to keepe their better garment for holy dayes how much more should the name of God bee consecrated unto prayer and other holy exercises Ex Lippom. It was an use among the Heathen to keepe secret such names as they would have had in reverence there was a certaine hid and secret name of the City of Rome which is not now knowne which they say by the decree of the Gods was kept secret and one Marenus Soranus for naming the same but once in publike was adjudged to death Solinus in polyhistor cap. 1. de Roma The name also Demogorgon which the Gentiles held to bee the first God was not to bee uttered they thought when he was named the earth would tremble and Lucanus lib. 6. de bell civil writeth how Eritâ— the Sorceresse would thus adjure the Furies that if they did not consent shee would name Demogorgon Tostat. qu. 3. If the Gentiles were thus curious in not prophaning the names of their Idols it teacheth Christians that it is a shame for them so irreverently to use the name of the great God of heaven and earth whom they doe not only name but sweare by without any feare or reverence 2. Observ. Of the fearefull judgement of God threatning against blasphemers THe Lord will not hold him guiltlesse Though blasphemers and common swearers may escape the consure of men yet the Lord will not surely suffer them to goe unpunished If railers upon men are excluded the kingdome of God 1. Cor. 6.10 much more they which blaspheme the name of the living God If Gods hand should not be upon them here yet in the next world they are to expect nothing but everlasting horror unlesse they doe repent These that make a jest of religion and doe scoffe at the name of God are those abominable persons spoken of Revel 21.8 which shall have their part in the lake that burneth with fire and brimstone Cajetane here noteth well Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita c. Because wee see this divine judgement seldome to be fulfilled in this life it followeth that it is to be referred to the judgement following after this life Therefore let men stand in awe of this fearefull judgement that is threatned against all prophane swearers and blasphemers 3. Observ. Against breakers of their oath and perjured persons FUrther as rash swearing is condemned so it is a most horrible and fearefull sinne for one to take a false oath and not to doe and performe as he hath sworne a righteous man and such an one as shall dwell in Gods Tabernacle is described that hee sweareth to his owne hinderance and changeth not Psal. 15.4 All such therefore are condemned which make shipwracke of a good conscience herein Such are our knights of the post that will be hired to take false oathes like unto the Turkish Sâ—iâ—i and Chagi who for a Ducket will take a thousand false oathes Oleaster useth this comparison If a man had given in pawne his sonne or any other precious thing for the performing of his oath he would labour by all meanes to redeeme it how much more when men have as it were pawned the name of their God Upon the fourth Commandement 1. Questions discussed QUEST I. Of the order of the fourth Commandement why it is put after the other 8. REmember the Sabbath day c. 1. Remotis impedimentis vèra religionis c. The impediments of religion being removed in the former Commandements as idolatry and prophanenesse or irreverence of the name of God this precept followeth Per quod homines in vera religione fundarâ—â—tur By which men should be grounded in true religion Thom. 2.2 quaest 122. art 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae c. For first the impediments of a thing to be instituted must be removed before the thing can be instituted Lyran. 2. And this is the cause as Cyril noteth why the other Commandements before going are propounded negatively but this affirmatively Quia ad actâ—m statim eos impellâ—â— Because he presently draweth them here unto the act and execution Cyril lib. 4. in Ioah cap. 51. In the other Commandements first they are commanded to take away the impediments before the precept could be acted QUEST II. Why it is said only in this Commandement Remember c. 3. IN the other Commandements they were taught Deum primò venerari corde deinde ore First to worship God in heart then in mouth now it followeth here that we should worship him opere indeed Thom. Remember 1. Whereas Deut. 5. Moses rehearseth this Commandement thus Keepe the Sabbath day that thou sanctifie it but here he saith Remember the Sabbath day R. Salomon hath this conceit that both of these sentences were pronounced at once by a double sound of the trumpe which sounded forth the Commandements which is a fansie without any ground there Moses as the lawgiver doth not tie himselfe to the very same words keeping the sense Ex Tostat. 2. This memento remember some thinke is not referred to the Sabbath day but to the reason of the institution of the Sabbath taken from the creation this law therefore sendeth us backe to call to minde the creation of the world and how the Lord rested upon the seventh day after that in six dayes he had finished all the workes of the creation Tostat. So also Thomas Ponitur ut rememorationum beneficii praeteriti It is put as a remembrance of a benefit past But the connexion of the words sheweth that Remember is to be referred to the Sabbath day it selfe 3. Some will have this Remember to bee applied to the things to come
and set apart for the service of God In quantum speciale tempus determinatur in signum creationis in that a speciall time is determined in signe of the creation it is ceremoniall Thom. And in this manner the Jewes onely kept the Sabbath upon the seventh day and no other nations beside and therefore Seneca derided the Jewes as though they did Septimam partem â—tatis inutiliter amittere Lose the seventh part of their age without any profit because they rested every seventh day unto the Lord and Ovid calleth the Jew virum septimum the seventh man because hee kept the seventh day Tostat. QUEST V. To observe one day of seven unto the Lord is Morall BUt this must be added further that the prescribing of some certaine day for the service of God is not ceremoniall as Thomas before seemeth to affirme but the speciall limitation of the seventh day the prescription and taxation of which day precisely is now abrogated yet so as that still one day of seven must be kept still This then may be safely affirmed that to keepe one day of seven holy unto the Lord is morall and not ceremoniall and although the precise rest of the seventh day which was enjoyned the Jewes be now abrogated by the libertie of the Gospell because it was a type of our rest in Christ and the bodie being come the shadow ceaseth yet Christians are bound to observe one day of seven for the reason annexed to this Commandement taken from the example of God which rested on the seventh day serveth not onely for the ceremonie of the seventh day but is also morall to put us in minde of the creation of the world made in six dayes and beside in regard of the benefit of the creatures which after six dayes labour are to rest the seventh the rule of the Creator in this morall equitie is to be followed not to exceed that time in affording rest unto the creature that laboureth Novit Dominus mensuram virium creaturae for God best knoweth the measure of the strength of the creature Lippom. and hath appointed the time of rest for the same accordingly Yet somewhat more fully to explaine this matter there are some things which are simply morall and simply ceremoniall some things are of a mixt kinde as being partly morall partly ceremoniall simply morall are those things which are grounded upon the judgement of naturall reason as to appoint some time for the service of God is simply morall as is shewed before all nations through the world agree herein that a time must be set apart for the Lord but precisely to appoint the seventh day more than any other of the weeke is simply ceremoniall Quia non habet fundamentum à ratione sed à sola voluntate condentis legem c. Because it is not founded upon reason but upon the will of the law maker Tostat. But to appoint one day of seven and that day wholly for the space of 24. houres to consecrate unto Gods service and therein to abstaine from all kinde of works these things are not purely or simply ceremoniall but partly morall as grounded upon the judgement of reason though not totally and wholly for the first if above one day in seven should be kept perpetually holy gravamen esset laborantibus toties vacare it would bee burdensome to those that labour to rest so often and if but one day in a fortnight or moneth should be appointed Oblivisceremur Dei per desuetudinem cultus ipsius By discontinuing of the worship of God we should grow to be forgetfull of him it standeth therefore with reason that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end though there be somewhat ceremoniall in it yet it is grounded also upon reason because the service of God requireth great attention Et non est rationabile opus Dei facere negligenter And it is not reasonable to doe the worke of God negligently for if but two or three houres in the day were appointed all could not so well prepare themselves for Gods service as now the whole day being set apart And for the third the cessation or resting from all kind of worke it hath this reason because the minde being occupied in other affaires could not be so free for God and therefore abstinence from all servile works is enjoyned Vt sic liberum esset nos tota die vacare Deo si vellemus That so it might bee free for us to acted upon God the whole day if wee would Now then those things which in the Sabbath were meerely ceremoniall are abolished but the other remaine which are not purely and simply ceremoniall Tostat. quaest 12. QUEST VI. What things in the Sabbath were ceremoniall what morall NOw then it may appeare what things in the Sabbath were ceremoniall what morall what mysticall 1. These things in the Jewish observation of the Sabbath were ceremoniall 1. The prescript of the day seventh day 2. The manner of keeping it with sacrifices oblations and other rites 3. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under paine of death as he that gathered sticks was stoned Numb 15. 4. The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects was the Sabbath ceremoniall and bindeth us not now 2. These things also in the Sabbath are morall and perpetuall 1. The rest and relaxation of the creatures from their ordinary labour which was not the chiefe and principall but accidentalis finis the accidentall end of keeping the Sabbath that they might better attend upon the service of God Calvin 2. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise the meditating upon his works as the creation of the world the redemption the resurrection of Christ. Simler 3. Conservatio Ecclesiastici ministerii The conservation of the Ecclesiasticall ministry was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to repentance Bastingius Vrsinus 3. The Sabbath also as it was unto the Israelites typicall and ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him Marbach so now it is mysticall in shewing our spirituall rest and cessation from the works of sinne as the Prophet applieth it Isai. 58.14 teaching us how to keepe the Sabbath in not doing our owne wayes nor seeking our owne will it is also Symbolicall in being a pledge unto us of our everlasting rest in the Kingdome of God as the Apostle sheweth Heb. 4.9 There remaineth then a rest
to cure and heale the diseased as our Saviour 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.
lawes which were instituted before Moses are immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man
word of God and prayer 1 Tim. 4.5 Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem
c. although he have not a wife given against whose bodie he sinneth yet the bodie of Christ was given him in Baptisme and hee made a member thereof if it be not lawfull to sinne against the bodie of his wife much lesse against the bodie of Christ whose members hee taketh and by fornication maketh them members of an harlot as S. Paul sheweth 1 Cor. 6.15 So he concludeth Est ergo haeresis dicere fornicationem c. it is heresie therefore to say that single fornication is not deadly sinne c. and therefore in this precept Thou shalt not commit adultery not onely adultery but all carnall copulation out of matrimonie is forbidden Thomas in opuscul 3. Tostatus urgeth these reasons 1. Whatsoever is evill belonging unto carnall lust must be here forbidden either expressè or tacitè either by expresse words or closely for it cannot bee forbidden elsewhere now simple fornication even by the naturall light of reason is judged to be evill But it is not necessarie to finde out a thing evill by nature that all men should bee of the same judgement but onely those whose reason and understanding is aright for like as some are deceived in the judgement of the outward sense as hee whose tongue is infected with bitter choler thinketh hony to bee bitter and hee whose eye is vitiate and corrupt with a kinde of melancholy will take the Aethiope and the Crow to be whitish So in some the judgement of naturall reason is corrupted as in intemperate and incontinent men it is therefore sufficient that temperate and sober men by the light of reason judge fornication to be evill 2. Every naturall act not used and employed to the right end is evill so then as to eat and drinke Non propter conservationem individui c. not to preserve the bodie but of riot and excesse is evill so to use carnall copulation of lust and not Propter conservationem speciei per generationem c. for the preserving of the kinde by generation for the which it is appointed must needs be evill as it is in fornication Tostat. quaest 22. 4. M. Calvin thus proveth that fornication is a sinne before God and a breach of this Commandement Ex quo legimus Deum benedixisse conjugio c. where we read that God blessed marriage it is easie to gather on the contrary that all other companying of man and woman not in marriage is accursed and so the Apostle setteth the one as opposite to the other Hebr. 13.4 Marriage is honourable among all men c. but whoremongers and adulterers God will judge Seeing therefore the sanctitie and chastitie of marriage is commanded in this precept the contrarie is forbideen all other acts of uncleannesse whatsoever which are a violation of marriage 2. Nec aliunde quà m ex lege Oseas illam reprehensionem sumpsit c. Neither did Hosea take that reprehension but from the law c. 4.11 Whoredome wine take away the hears 3. S. Paul also sheweth that the Israelites were punished for their fornication and fell in one day 23 thousand 1. Cor. 10.8 4. The Apostles also exhorting the brethren to abstaine from fornication giue this as a reason thereof because Moses was read in their Synagogues every Sabbath day Act. 15.19 if fornication then had not been contrary to the law of Moses and so generally taken it had not been such a great offence Sic Caluin in hunc locum QUEST XII Spirituall fornication is not a breach of this precept SOme doe make spirituall fornication a breach of this Commandement Thou shalt not commit adulterie Necesse est spiritualiter observari it must bee spiritually observed and this abstinence from spirituall fornication they make of thâ—â—e sorts 〈◊〉 Idolorum omni superstitioâ—â— Gentiliâ—â—â— from the ceremonies of Idols and all superstition of the Gentiles there is another kind of fornication Qua in Iudaismi superstitionibus contâ—â—etur which consisteth in the superstitions of Iudaisme and the third is adulteriâ—m haereticorum the adulterie of heretickes Lippom. ex collationibus putrum But spirituall fornication because it concerneth the worship of God cannot bee referred to this precept being of the second Table which onely concerneth our dutie toward our neighbour and beside if this precept should bee so spiritually understood then the rest of the second table in like manner which were inconvenient and spirituall fornication which is committed by idolatrie and false worship is a peculiar breach of the second Commandement and therefore need not to bee referred hither QUEST XIII Of the lawfulnes and dignitie of mariage NOw because in this precept Thou shalt not commit adulterie as all inconveniencie and uncleannes is forbidden so chastitie both in mariage and without is commanded Here it shall not bee amisse to insert certaine questions concerning mariage and first of the lawfulnes and dignitie thereof which the Apostle calleth honourable Heb. 13.4 This honour of the maried estate is set forth 1. By the author and institutor thereof God himselfe when hee brought Eve unto Adam and to signifie the neere conjunction that ought to bee betweene man and wife hee made woman of one of the mans ribs Gen. 2. 2. The time and place when and where Matrimonie was instituted doe set forth the commendation of it which was in Paradise in the time of mans innocencie before sinne yet was entred into the world 3. The holy and wholesome ends for the which Matrimonie was ordained doe shew not only the lawfulnes but the excellencie of it which shall afterward quest 27. more fully bee declared whereof the most especiall is the procreation of children ipsi Deu Ecclesiae reipublica unto God himselfe his Church and Common-wealth Bucan 4. In holy Matrimonie it hath pleased God to represent unto us the mysticall conjunction betweene Christ and his Church Ephe. 5. so that it cannot bee but holy wherein is shadowed forth such an holy mysterie QUEST XIV Of the espousals and contract of mariage with the difference and divers kinds thereof NOw Matrimonie is of two sorts either inchoatum which is only initiate and begun by the espousals and contract onely or it is perfect and consummate when all the rites of mariage are accomplished and performed Concerning the contract and espousals which is the affiancing and betrothing of the man and woman each to other by their owne voluntarie and full consent with the liking and approbation of their friends there are two kinds of them 1. Some contracts are conditionall and de futura of the time to come as they are called as if the man make this promise that hee will marrie a woman if her friends will consent or if hee may have a competent dowrie with her or if both the parties are under age and not fit for mariage for all these espousals are onely promises of mariage for the time to come and they doe not binde the parties they may shew their levitie in not performing the promise
them bring of the best and fittest oyle and did set them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
Then there is declared how forward they were in offering both what was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously
VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as
beginning of the creation or being of things 2. Neither is it to be understood causally in the beginning that is for the beginning as for Israels cause or for the law as the Hebrewes for God created all things for himselfe Prov. 16.4 It is also a forced exposition by this beginning to understand Christ although the doctrine bee most sound that all things were created by him 4. Nor yet as Abeâ— Ezra is this clause in the beginning used here syntactice in construction with the next word as though this should be the sense in the beginning of creating or when God created and so the sense should bee suspended till the second or third verse for then hee would have said barâ— in the infinite not bara in the praeâ—ertence as it is vsed Chap. 5.1 5. Wherefore Moses saith in the beginning in respect of the things created that in that beginning when God purposed to create the world hee made first heaven and earth of nothing Mercer Iunius QVEST. III. Hebrewes curious observations Vers. 1. GOd created heaven and earth c. 1. The Hebrewes have here many curious observations which I will not stand upon as 1. by the letters of the two first words bereshith bara they note the time from the beginning of the world untill the Messiah Aleph and beth signifie 3000. râ—sh shin tau 900. jod 10. that is â—910 which doth not much differ from the just time according to the computation of some from the creation to the Messiah 2. They note the duration or continuance of the world for 6000. yeeres because aleph is six times found in the first verse 3. By the 7. words of the first verse they would have signified the 7. dayes of the weeke and the 7. planets These observations are more curious than profitable 2. So is that question which is controversed among the Rabbins whether the heaven or earth were made first they thinke that heaven being first named was first made but that reason is not firme for the earth is named before the heavens Gen. 2.4 and the manner of the Scripture is to mention that last which is treated of first as in the second verse Moses beginneth againe to speake of the earth Paguin Wherefore it is most like that God made the heavens and earth together in their first matter as the cup and the cover as in an egge the yolke and the white as in a circle the center and circumference Mercer And this first creating of the heaven and earth was a part of the first dayes worke Luther For otherwise the Lord had not made all things in six dayes contrary to the Scripture Exod. 20.11 QVETS IIII. How the earth is said to be without forme and void Vers. 2. THe earth was without forme 1. The earth is here so called by way of preoccupation for it was not yet so called till the third dayes worke vers 10. Vatab. 2. The heaven was also without his forme though not altogether so confused as the earth for there being no light yet created both the heaven and earth were unformed and imperfect 3. The earth is said as yet to be tohu and bohu emptinesse and vacuity this tohu was not that materia prima which the Philosophers dreamed of and bohu to be the forme of things not yet applied to the matter as though the heavens and earth had beene made of some precedent matter whereas indeed God made the heaven and earth of nothing which long continued not in this imperfect estate the light being the same day created 4. The darknesse here spoken of was neither the element of fire as some Hebrewes imagine which if it bee is bright and transparent neither is it the same with tohu before mentioned as R. Levi neither was it any thing created and a farre greater darknesse than that which afterward was called the night wherein there is some light of the starres but it was a meere privation of light afterward created 5. The waters here mentioned which covered the deepe as a garment in the beginning Psal. 104. 6. were before comprehended vnder the name of earth as all the inferiour elements beside as the superiour parts of the world are insinuate by the heaven Mercer QVEST. V. What is meant by the Spirit moved upon the waters THe Spirit of God moved c. By the Spirit here 1. wee neither understand an Angell which is the dreame of Cajetanus for God needed not the ministery of Angels in making the world 2. Nor yet the wind as Tertullian lib. cont Hermog 3. Nor the aire as Theodoret. qu. 8. in Genes If God had no use of the Angels to make the world much lesse of inferiour creatures 4. But this was the Spirit of God whereby the creatures were fostered and formed Iob. 26.13 His Spirit hath garnished the heavens QVEST. VI. What was the light created the first day Vers. 2. GOd said let there be light c. Some doe thinke that this was a spirituall no naturall or corporall light August lib. 1. in Genes ad lit c. 3. Rupert 1. lib. de Trinitat c. 10. but that cannot be seeing this light made a visible and apparent difference betweene the day and night 2. Some thinke it was the perfect light of the Sunne which was created the first day but afterward rehearsed to bee made in the fourth Catharinus but this is contrarie to the text for the Sunne was made the fourth day 3. Others thinke that it was a bright and lightsome cloud which was carried about and gave light to the world as Beda Lyranus Magister Sentent c. 4. Others that it was a light without a subject afterward fastened to the body of the Sunne as Basil. homil in Genes 6.5 Others that it was an exceeding bright shining light such as no mortall nature could behold being whole and altogether and therefore it was afterward dispersed into divers bodies of the Sunne Moone and Starres so Nazianzene Theodoret qu. 14. in Genes 6. Some thinke it was the light of the Sunne yet imperfect afterward perfected inlarged and beautified Aquinas part 1. qu. 67. art 4. Thus we see how variable and inconstant mens opinions are when they search into curious matters and enquire after hid things but it sufficeth us to know that God made the light before the Sunne that we should not attribute that to the creature which was the worke only of the Creator what manner of light it was where placed how it moved how long it continued because in Scripture there is no certainty busily to search it were curiosity it is most like that it was a certaine light which was not extinguished when the Sunne was created but rather increased Vatab. Mercer And it is not unlike but that this light proceeded from the element of fire as thinketh Damascene lib. 2. de sid c. 7. and Iunius as an effect thereof and whereas it may be objected that this light was moveable from one hemispheare to another as causing
by the Scripture Iob 26.7 He hangeth the earth upon nothing then not upon the waters Psal. 104.5 He hath set the earth upon her foundation c. that it cannot be moved the earth hath no foundation but of it owne by the word of God and seeing the earth is immoveable it is not like to be founded upon the waters which are moveable QVEST. XV. Whether the dry land was caused to appeare upon the second or third day Vers. 9. GOd said againe 1. Some thinke that this was part of the second dayes worke the causing of the dry land to appeare as Aben Ezra to whom subscribeth Mercerus their reasons are these 1. because it is said Gen. 2.4 that in one day God made the heavens and the earth Ans. This is spoken of the heaven and earth which were made in the beginning on the first day Gen. 1.1 2 because the approbation of this worke omitted before in the second day is inserted here vers 10. Answ. This approbation God saw that it was good is omitted before not because Gehenna was made the second day and thâ— Angels fell then as the Hebrewes imagine nor because two is the beginning of division as Hierome for this division was good whereas the creatures were in confusion before nor yet for that the second dayes worke was not yet ended as Aben Ezra but because the worke begun upon the second day was finished upon the third For the which cause this approbation is omitted in the first verse when as yet the heavens and earth were created in their â—ude and imperfect state 2. It is therefore more probable that this appearing of the drie land was part of the third dayes worke and that the second dayes worke was finished not so much because this worke beginneth with vaiomer and God said which is used sometime in the beginning of a new worke upon the same day as vers 26. but for that vers 8. this conclusion is added the evening and the morning was the second day which is an evident distinction of the severall dayes workes To say with Aben Ezra that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted that to be set downe last which was done first is to force and racke the story QVEST. XVI Of the divers kinds of trees and plants created out of the earth Vers. 11. THen God said let the earth bud forth c. 1. God caused the earth to bring forth these things without helpe of the Sunne or Starres which were not yet made as hee caused the light to shine in the first day without the ordinarie instrument thereof the Sunne Iun. 2. Although God speaketh to the earth yet it hath no understanding or will to obey as some Philosophers imagine but God worketh this by his power Mercer 3. Here are three kindes of plants and fruits brought out of the earth the bud the herb the tree which some distinguish into herbs shrubs and trees Vatablus maketh the bud and herb to be all one the first so called in the sprouting thereof the other in the perfection but they differ rather thus desheh is that kinde which the earth bringeth forth of it owne accord gnesheh that which beareth seed and is set and planted by the industry of man gnetz is that kinde of greater plants which are called trees Iun. 4. Whereas the earth is bid to bring forth gnetz peri the tree of fruit Rob. Sel. his note is ridiculous that God would have had the trees to bee all fruit and not only bearing fruit and because the earth did not bring forth such it was afterward accursed Likewise R. Isaak his collection is curious that would have this clause understood only of the trees of paradise as though there were no fruit-bearing trees without paradise Mercer 5. Neither had the earth onely power given to bring forth these kindes of fruits but it both brought them forth in act and had power given to continue the propagation of them Mercer Calvin And therefore it is added fruitfull trees bearing fruit that is which even then came forth with fruit for the present use of man Iun. 6. Neither yet as Basil thinketh all trees were made fruitfull in the beginning which afterward became barren when the earth was cursed But either Moses speaketh of the fruitfull trees as more principall or even those trees which beare not fruit yet because they are profitable for medicine or other uses may also be numbred among the fruitfull trees or rather they may bee comprehended among those trees that beare their seed though no fruit of such kinde are ashes willowes and such like QVEST. XVII Whether the world were created in the spring or autumne Vers. 12. ANd the earth brought forth the bud of herb Some would prove by this that the world was made in the Autumne because the trees were created with ripe fruit Concerning this matter there are three opinions 1. Mercator thinketh that the world was made in Iulie and his chiefe reason is taken from Noahs floud where the beginning of the yeere he would have to bee in Julie because in the eleventh moneth which he supposeth to bee in May when the olive beginneth to put forth the dove brought greene olive leaves Contra. 1. There is no mention made of greene leaves Gen. 8.11 the word is gnaloh which Hierome translateth elsewhere frondes olivae branches of olive Nehem. 8.16 such as they made bowers of and the Septuagint cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dry stalke it might be then some branch of the olive tree rather than the leaves 2. Admit that the branch or stalke had leaves this is no argument of the spring in May for the olive loseth not her leaves as other trees Plin. lib. 16. c. 20. and therefore as Chrysostome thinketh the olive might remaine greene under the water for it is unlike that the olive in seven dayes should have new leaves for seven dayes before the dove was sent forth and could finde nothing 2 Other doe thinke that the world was made in the Autumne in the moneth Tisri 1. because that moneth was the beginning of the yeere as Iosephus thinketh before Moses by a new institution appointed Nisan which answereth to part of March and April to be the first moneth and therefore it is called the end of the yeere Exod. 34.22 from whence they began the account of the Jubile 2. And beside they use this as another reason because in the autumne the fruit of trees and plants as grapes apples are ripe and not before Contra. 1. It might bee that the Israelites accounted the beginning of their yeere according to the manner of the Egyptians among whom they lived who began their yeere in the moneth Ptho which answereth to September as the Athenians did in the moneth Hecatombaion which is in June but it cannot bee shewed that this reckoning was observed from the beginning It is indeed called the end of the yeere because all the fruit of
that is an hundred thousand thousand and five hundred thousand miles counting eight furlongs to a mile And the Moone to bee remote from the earth 780000. furlongs almost an 100. thousand miles Plutarc de placitis Philosoph l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey Aratus but 30. dayes journey and the thicknesse of the earth as much the one maketh it too little the other too much But not to stand upon these curious observations Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience First saith he by this their magnitude is evident because they appeare of the like quantity to all through the world whereas heards of cattell being espied farre off seeme as ants and a ship discerned farre in the seas seemeth no bigger than a flying dove Againe as soone as the Sunne ariseth all the Starres are hid and further if the Sunne were not of such greatnesse how could all the world be lightened by it Ambr. l. 4. Hexemer cap. 6. QVEST. XX. How the Starres doe serve for signes Vers. 14. LEt them be for signes and seasons dayes and yeeres 1. By signes here we need not understand those extraordinary signes which it hath pleased God sometime to shew as in the Sunne in Iosua and afterward in Hezekiahs time for in this place the ordinary use of these creatures is shewed 2. Nor yet are we forced to referre it to the Astronomicall signes though the Scripture doe also approve the lawfull use of them Iob 9.9 He maketh Arcturus Orion Pleiades and the climates of the south for this combining and conjunction of the Starres was afterward found out by art and experience 3. But these celestiall bodies doe serve both for politicall observations as the computation of moneths and yeeres and the celebration of festivals among the Jewes as also to be signes of naturall things as for setting sowing planting and discerning of the weather and seasons of the yeere as Orion bringeth raine the Pleiades the spring Iob 38.31 We acknowledge then foure lawfull uses of these celestiall bodies 1. To distinguish the day and night light and darknesse 2. To be for signes of weather 3. To serve for times and seasons as weekes dayes and yeeres 4. To give influence by their heat light and motion to these inferiour parts Mercer Iun. But for morall matters as to calculate mens nativities and to discerne of their dispositions to good or evill or for supernaturall to foretell things to come to discover secrets finde out things that are lost or such like these celestiall signes have no use at all neither hath the vaine and superstitious invention of Astrology any ground at all out of this place but is altogether repugnant to 1. the Scripture 2. against reason 3. vaine 4. impious These foure points shall briefly be proved 1. The Scripture thus testifieth Isay 44.25 I destroy the tokens of the southsayers and make them that conjecture fooles and turne the wise men backward c. Ierem. 10.2 Be not afraid of the signes of heaven though the heathen be afraid of such 2. The wise man saith Prov. 27.1 Boast not thy selfe of to morrow thou knowest not what a day may bring forth If a man know not his owne way neither can tell what shall happen to himselfe much lesse can it be seene in the Starres for the Spirit of a man best knoweth the things of man 1 Cor. 2.11 and if we cannot bee certaine what shall befall the next day much lesse what may happen the next moneth or yeere Againe if by the aspect of the Starres judgement could be given of man then should they have dominion over man whereas they were created for mans vse Psal. 8.3 3. It is a vaine and deceitfull study neither are the predictions of Astrologers true as it may thus appeare first if there had beene any certainty in this art it is most like that the Devill should have the best insight into it both by reason of his subtilty of nature and long experience but it is certaine that the Devill herein is deceived for hereof it is that the Oracles of Apollo ministred by spirits directed by the aspect of Starres were for the most part vaine false deceitfull This testifieth Porphirius in his booke of Oracles cited by Eusebius lib. 6. de praeparat Evang. c. 1. that Apollo his Oracles were made by Astrology and that they were false and vaine or ambiguous and deceitfull one Oenomâ—us a Philosopher among the Greekes proveth at large as Eusebius witnesseth lib. 5. de praeparat Evang. cap. 10. Againe if there were any certainty in these Astrologicall praedictions it would chiefly appeare in their Prognostications of the weather which is the proper subject of the Planets operation but herein daily experience sheweth how grossely they are deceived that foretell such things neither agreeing with themselves nor yet with the event of the weather yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured when as the time is neere and the naturall causes have begun to worke as in the evening to ghesse of the weather the next day and in the morning of the afternoone weather as that a cloud in the west will bring a shower and the south wind heat as our Saviour saith Luk. 12.55 But long before to declare these things before there is any working in the naturall causes it is not in the art or skill of man Ambrose to this purpose saith well Cum pluvia expeteretur ab omnib c. when saith he vaine was desired of all and one said the new Moone will bring raine although we were very desirous of raine yet I wished that such speeches should not be true yea it did me good that no raine fell till it came at the prayers of the Church that it might appeare that it came not by the influence of the Moone but by the providence of the Creator Hexem lib. 4.7 4. The impiety of this science is evident because they ascribe all to the influence and operation of the starres and so bring in a fatall necessity and rob God of his honour and glory One Petrus de Alâ—aco a magnifier of Astrology doubteth not to say that Noahs flood and the birth of our Saviour might have beene foretold by the knowledge of the starres Maternus affirmeth that when Saturne is in Leo men are thereby long lived and their soules goe to heaven Albumazar saith that the Moone being joyned with Iupiter in the head of the dragon whatsoeuer a man asketh of God he shall obtaine Thus reporteth of them Pererius lib. 2. in Genes cap. 1. Thus they attribute all things both good and evill to the starres and thus the grace of God is made void yea as Origen saith while they make alias stellas beneficas alias maleficas some good some bad starres they open
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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.
Polygamy the marriage of more than one at once condemned sic Muscul. in hunc locum 3. v. 10. After seven dayes c. v. 12. And the raine was upon the earth forty dayes c. But these shew the Lords longanimity and patience for Noah is warned seven dayes before of the floud comming that by his preparation and entrance others might be warned Oecolamp and whereas God might have destroyed the world at once with water it was increasing forty dayes that the world seeing every day some perish might at length have turned to God Chrysost. 4. v. 16. The Lord shut him in God first provideth for Noah before the wicked are destroyed so Lâ—t was brought out of Sodome before the City was consumed sic Muscul. Mercer 5. vers 24. The waters prevailed an 150. dayes Thus Noah continued in this desolate and darke place above an whole yeare but God was his light and comfort Thus God is able to sustaine his Elect though they be shut up in the most darke and deepe dungeons as a light did shine in prison where Peter lay bound at midnight Act. 12.7 according to the Psalme to the righteous ariseth a light in darknesse Psal. 112.4 CHAP. VIII 1. The Method THis Chapter hath two parts 1. Of the ceasing of the floud to v. 15. 2. of Noahs going forth and such things as accompanied the same 1. Here is set forth 1. The causes of the ceasing of the floud from v. 1. to v. 7. 2. The manner how and by what degrees the earth was dried The causes are the principall the mercy of God in remembring Noah v. 1. The secondary meanes helping the winde that God sent v. 1. the letting causes the raine and fountaines were staied v. 2. The manner of the ceasing of the floud and drying of the earth is set forth first generally after an 150. dayes v. 3. then particularly to v. 15. by foure degrees declared with their severall seasons 1. In the seventh moneth and 17. day the Arke rested c. v. 4. 2. In the tenth moneth the tops of the mountaines were seene v. 5. 3. Then the waters were abated v. 11. Noah to know it once sendeth the raven after 40. dayes v. 6. and thrice the dove once seven dayes after the raâ—en v. 8. then seven dayes after v. 10. and other seven dayes after that v. 12. 4. Then the earth was dried first in the upper part only in the first day of the 1. moneth v. 13. then it was perfectly dry in the 2. moneth and twenty seven day 2. In the second part we have 1. Gods commandement for Noahs going forth v. 15 16 17. 2. Noahs obedience v. 18 19. 3. His thankfulnesse in sacrificing to God v. 20. Gods acceptance v. 21. with his promâ—se not to destroy the earth againe v. 21. and his benediction in restoring the state of things againe v. 22. 2. The literall or grammaticall interpretation v. 3. the water abated going from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. the waters returned from the earth going and comming Ch. H.B.G.P. they went from the face of the earth continenter recedendo continually going away T. going and returning haloch vashub v. 4. the seven and twenty day S. H. the seventeenth caet upon the mountaines of Armenia H. G. B. the mountaines Cardu Ch. upon the mountaines of Ararat P. H. upon one of the mountaines of Ararat Tr. v. 7. he sent out a raven to see if the waters were abated S. the rest have not these words and going forth hee returned not S. which went and came caet v. 10. waiting yet seven dayes S. seven other dayes caet v. 11. an olive leafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a dry stalke S. a branch of an olive with greene leaves H. an olive leafe decerptum pulled off in her mouth T.B.G.C.P. taraph plucked pulled in the evening all read but the Sept. v. 12. in the six hundred and one yeare c. in the life of Noe this is added by the S. the cover of the Arke which he had made these words likewise added which the other have not v. 14. the seventeenth day S. the seven and twenty caet the seven and twenty day he opened the Arke added by the Sept. v. 6. thou and thy sonnes thy wife and thy sonnes wives S. thou and thy wife thy sonnes and their wives v. 17. ingredimini goe upon the earth H. P. fill the earth or ingender aboundantly or breed in the earth caet sharaâ—se to bring forth in multitude to creepe to move v. 19. according to their kinds H.B.G. their generations Ch. families T. P. mishphacah family H. this is wanting in the S. v. 21. the Lord smelled a sweet savour S. H. B. God accepted his offering Ch. a savour of rest G. P. gratum odorem an acceptable or pleasing savour T. noach rest according to Noahs name God said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bethinking himselfe S. said to him H. said in his word C. said in his heart caet because of mens workes S. mens sinnes Ch. because of man caet the cogitation of man is diligently bent to evill S. prone to evill H. is evill from his infancy câ—t raugh evill Pl. v. 22. sommer and the spring S. sommer and winter caet choreph winter 3. The explanation of doubts QVEST. I. How God is said to have remembred Noah Vers. 1. GOd remembred c. not that there is oblivion or forgetfulnesse with God but then God is said to remember when he sheweth by the effects that he hath care of man so God is said to remember mans sins when he punisheth them Mercer as the widowe said to the prophet art thou come to call my sinne to remembrance and to slay my sonne 1. King 17.20 2. God also remembreth the cattell wherein Moses is not contrarie to Paul doth God take care for oxen 1. Cor. 9. where the Apostle denieth not that Gods providence watcheth over cattell but that his care toward man is greater and that he careth for beasts for mans cause 3. So then as the cattell perished in the floud together with the wicked so they are preserved for the righteous sake 4. Some of the Hebrewes thinke that God is said to remember the beasts not the fowles because they were not made the same day with man but the reason is because Moses having made so often mention of the birds that were likewise preserved in the Arke as Gen. 6.20 Gen. 7.3.14 needed not to speake of them here 5. R. Sel. noteth that God remembred the beasts because they did not couple together in the Arke I will not answer with Mercerus that the beasts engendred in the Arke both that they might be for sacrifice and for food afterward for there were enough beside for sacrifice seeing seven of the cleane entred into the Arke and concerning food they might for a while forbeare the eating of flesh till the creatures were increased but if both cleane and uncleane beasts
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
penitentiae contempsisse presentia c. because the reward is deferred let no man in his weaknesse repent that hee hath despised things present c. lib. 5. de Abrah c. 3. For God will be their exceeding great reward as our Saviour promised to his Disciples there is none that hath forsaken house or brethren c. for my sake and the Gospels but he shall receive an hundred fold c. Mark 11.29 30. 2. Observ. Honest marriage to be desired to have lawfull heyres Vers. 2. WHat wilt thou give me seeing I goe childlesse c. Abraham desireth not riches or long life for his reward but only that he might have one to heire inherit his labour Ambrose note hereupon is very apt that men should joyne themselves in honest mariage ne hujusmodi suscipiant liberos quos heredes habere non possunt c. lest they beget such children whom they cannot have to bee their heires lib. 1. de Abraham c. 3. for the law saith a bastard cannot enter into the congregation to the tenth generation Deuter. 23. 2. Men therefore if not for shame yet because of their inheritance and succession should give themselves to honest life not to live in adultery and filthy lust who might better goe childlesse than to beget children which should be monuments of their shame 3. Observ. God imparteth his promises not all at once but by degrees to his children Vers. 4. ONe that commeth out of thine owne bowels c. First God promised that Abraham should have an innumerable seed as the dust of the earth Genes 13.17 but yet Abraham knew not whether it should be his naturall or adopted seed now the Lord cleareth that doubt in this place and telleth him it shall be out of his owne bowels yet Abraham was uncertaine whether his seed should bee given him by Sara his wife or some other herein also the Lord resolveth Abraham afterward Genes 17.16 And thus we see that God revealeth not his will at once to his children but by degrees acquainteth them with his gracious promises Perer. and thus is that saying of the wise man fulfilled that the way of the righteous shineth as the light that shineth more and more unto the perfect day Proverbs 4.18 4. Observ. The experience of Gods former mercies confirmeth his servants Vers. 7. I Am the Lord that brought thee out of the c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies Muscul As David because he slew the lion and the beare doubteth not but that hee should overcome the uncircumcised Philistine 1 Sam. 17.36 5. Observ. Gods patience abused bringeth a greater destruction in the end Vers. 16. THe wickednesse of the Amorites is not yet full c. Herein appeareth the great long suffering of God that spareth the wicked to see if they will be brought to repentance But by this example also is made manifest what they are to expect that abuse Gods patience and goe on in their wickednesse that their destruction shall be the more fearefull when it commeth as the Apostle saith that such as despise the patience and long sufferance of God doe heape unto themselves wrath against the day of wrath Rom. 2.4.5 Calvin 6. Observ. Vnjust complaint of persecution in England BUt here I cannot let passe a malicious note of Pererius upon this place wherein he glanceth at the present state of England his words translated stand thus If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England and the power of the English regiment so long to continue hee may leave off marvelling if hee consider what the Lord here saith that the iniquities of the Amorites are not yet full at the length the English shall be complete and then shall come the time of the divine revenge which may seeme late unto us but in respect of the secret reason of Gods providence timely enough which season if any man thinke now not to be far off the persecution of that nation being now growne unto such rage and cruelty he shall not in mine opinion misse the truth Thus farre this Ignatian sectary in 15. Genes Numer 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue if it be persecution for men to enjoy their lands to grow rich to fare of the best to purchase lands then are the Recusants in England persecuted if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state this is no persecution but a just execution upon such evill members which no state in the world would endure The Protestants in Queene Maries dayes would have thought it happy if they might upon like conditions have redeemed their conscience as Popish Recusants hitherto have done 2. This frierly exclamation and out-cry might with greater reason bee returned upon their owne head for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours or Antichristian Popes they have so racked burned slaughtered whipped woried tormented both young and old as else where I have shewed that as Moses describeth the cruelty of the enemies of the Jewes so it hath beene true of them they will not regard the person of the old nor have compassion on the young Deut. 28.50 for thus have they not spared to put to the sword women great with child and to make their mothers wombs the infants sepulchres thus were the women of Merindol served the mothers slaine the infants tumbled forth of their mothers bellies and were trampled upon Fox p. 952. And thus as Hierome complaineth of the barbarous Hunnes the cruell Papists practised non aetati parcebant non vagientis miserebantur infantiae cogebantur morâ— qui nondum vivere coeperunt they spared not tender age nor pitâ—ed crying infants they were forced to die which had not begunne yet to live Hierom. ad Ocean 3. Wherefore we doe trust as the Apostle prophesieth They shall prevaile no longer for their madnesse shall be made manifest to all men 2 Tim. 3.9 that the iniquities of new Babylon have filled up their number and the time of their judgement cannot be farre off when that saying in the Revelation shall be accomplished O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement on her Revel 18.20 But against the Church of England this Frier with the rest of that brood that have long looked for an overthrow and promised themselves a vaine hope of their popish Kingdome in this land thanks bee alwayes given to God are found false Prophets God hath disappointed them whereas they expected a change in the next change we in this change I trust shall see no change
of faith Rom. 4.11 as also analogicall in representing the Sacrament of Baptisme that should come in the place thereof So the Apostle collecteth In whom ye are circumcised with circumcision not made with hands c. in that ye are buried with him through baptisme Coloss. 2.11 12. he maketh circumcision and baptisme one to answer another QVEST. V. How circumcision is said to be eternall Vers. 13. MY covenant shall be in your flesh for an everlasting covenant c. It is called everlasting not because simply this signe was to endure for ever as some thinke that for this cause circumcision yet remaineth among the Jewes who are now usurpers of this ceremonie which by right is extinguished in Christ. But it is said to be eternall 1. conditionally and according to the nature of the subject that so long as the covenant indured whereof it was a signe so long the signe should remaine but the first covenant or testament being determined in Christ the date also of the signe is expired 2. It is eternall in respect of that which it signified which is indeed eternall the grace of God in Christ Calvin 3. It may be said to be eternall in respect of the perpetuall supply thereof namely baptisme which shall continue while the Church hath a being on earth Mercer QVEST. VI. Why circumcision was to determine in Christ. NOw further whereas the Jewes calumniate the Christians because they have abrogated circumcision it shall appeare by these reasons that at the comming of Christ circumcision in right was to cease 1. Chrysostome yeeldeth this reason that circumcision being given to the Israelites as a marke of separation and distinction from other Nations this marke was no longer to bee in use than while such separation continued But now in Christ as the Apostle saith There is neither Iew nor Grecian Galat. 2.28 the wall of partition is taken away therefore the badge of this separation should likewise be removed 2. The signe was to endure no longer than the covenant whereof it was a signe but the covenant is abrogated as the Apostle alleageth out of the Prophet Behold the dayes will come saith the Lord that I wil make with the house of Israel a new testament c. Heb. 8. vers 8. and so he concludeth vers 13. In that hee saith a new testament he hath abrogated the old 3. The Apostle thus reasoneth if the Priesthood be changed of necessity then must be a change of the Law Heb. 7.12 If all the ceremonies of the Law at the change of the Priesthood must be altered then circumcision also among the rest for if circumcision remained the whole Law should still be in force Galat. 5.3 He that is circumcised is bound to keepe the whole Law 4. The externall circumcision of the flesh was a type of the internall circumcision of the heart wrought in us by Christ the bodie now being come the spirituall circumcision the shadow that is the carnall should cease as Ambrose saith oportuit circumcisione ex parte fieri ante ejus adventum qui totum hominem circumcidere post cessare It was meet that circumcision in part should be kept before he came which should circumcise the whole man and then to cease Epist. 77. 5. Lastly the same Ambrose giveth this reason Donec pratium pro omnib hominib dominici sanguinis effusione solveretur opus fuit singulorum sanguine c. till the price in shedding of Christs bloud was payed for all men it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law but after Christ had suffered there was no more need of circumcision in every mans bloud Cum in Christi sanguine circumcisio universorum celebrata sit When in Christs bloud the circumcision of all men once for all was celebrated QVEST. VII Why the fore-skinne was commanded to be circumcised Vers. 11. YE shall circumcise the fore-skinne of your flesh 1. Two speciall reasons may be alleaged why that part which was the instrument of generation was commanded to be circumcised first because the promise was made to Abraham that in his seed all Nations should be blessed the Messiah was promised to come out of Abrahams loynes Calvin Secondly the signe was there placed to shew the corruption and contagion of mans nature that there the remedy should be ministred where the disease reigned Muscul. Ambrose addeth a third reason Vt iiâ— quâ— ignobiliora membra putarentur majorem honestaâ—em circundarent That upon those parts which seemed more base or vile more comelinesse should be put on 2. Some might be borne circumcised by nature as the Hebrewes doe affirme of Sem that hee was so borne but of this assertion there is no ground the other is naturall yet but rare 3. Likewise when the foreskinne was circumcised once it might by art be drawne over againe as Epiphanius collecteth out of Saint Paul 1 Cor. 7.18 If any man be called being circumcised let him not gather uncircumcision and mention is made of some 1 Maccab. 1.16 that renounced circumcision and made themselves uncircumcised It was also an usuall thing as Epiphanius witnesseth for the Samaritans to circumcise againe those that came from the Jewes and Jewes such as came from the Samaritans this practice of drawing againe the fore-skinne that was circumcised is thought by Epiphanius to have beene invented by Esau to deny his profession and to raze out his circumcision ex Pererie QVEST. VIII Why circumcision was tyed to the eighth day Vers. 12. EVery man childe of eight dayes old c. Why circumcision was tyed to the eighth day these reasons are yeelded 1. Chrysostome alleageth these two because that circumcision in infants their bodies being not yet come to the growth might be better endured and with lesse danger as also to shew that the circumcision of the body did not profit the soule seeing infants had no understanding of that which was done but was a signe onely of grace hom 39. Genes 2. Others doe make a mystery of it referring this eighth day to the resurrection of Christ who rose upon the eighth day by whom we have circumcision sic Augustine lib. 16. de Civit. Dei cap. 26. 3. But the best reason is this because the infant before the eighth day was not of sufficient strength to endure that paine and therefore it was provided that young cattell should be seven dayes with the damme before they were offered Levit. 22.27 because they were yet but tender And againe it was not fit to deferre circumcision longer because the body of the infant waxing stronger should be put to the more paine Perer. Calvin 4. Circumcision was not upon any occasion then to be ministred before the eighth day but infants dying without circumcision might have inwardly supplyed that which was outwardly wanting by the grace of election and force of Gods covenant made to the faithfull and their seed 5. Yet necessity so urging circumcision might
in vertue But that is not the meaning here it is given as a reason why Sarah doubted of a son because she was old and her Lord also 2. Neither is Pererius collection sound that because Sarah saith shall I have lust that Abraham and Sarah after the birth of Ismael had consented to abstinence from matrimoniall acts for Abraham long after this had children by Keturah which sheweth that there was in Abraham moderate lust and desire and Sarah though her desire that way had beene extinguished yet she was to be obedient Sarah then only speaketh comparatively that the heat and lust of youth was now abated in her QVEST. VIII Whether Abraham was simply unapt for generation FUrther 1. Some thinke that Abraham by reason of his great age was simply unapt for generation in himselfe but yet received a generative faculty from God to beget Isaak sic Thomas Aquin. Contr. Abraham 37. yeares after by Keturah had six sonnes Genes 25. 2. therefore it is like then hee was not simply unapt for generation nor yet enabled by an extraordinary faculty seeing also that many yeares after some at 80. yeeres of age and more had children as Cato and Massinissa Plin. lib. 7. cap. 14. 2. Wherefore Augustines opinion is more probable that Abraham was not simply unapt for generation but not by Sara for afterward by another wife he received children 3. Whereas the Apostle saith that Abrahams body was now dead being almost an hundred yeare old Rom. 4.19 this is spoken in respect of Abrahams owne opinion who was out of hope to have children hee considered not his owne body saith S. Paul Perer. And comparatively because his body was now dead being almost 100. yeare old and much more unable than before and if in his younger yeares he received no children by Sarah much lesse hope was there now Calvin QVEST. IX The reason of Sarahs barrennesse TWo reasons are also given of Sarahs barrennesse because she was old and the monethly custome of women had left her Sarah was now thirty yeares old which may seeme in those dayes when they lived long as Sarah attained to an 120. yeares Gen. 23.1 to be no sufficient reason of her not bearing for than one of ninety yeares might be esteemed as one of 50. now beyond which time women commonly beare not though some have children after those yeares as Cornelia bare Volusius Saturninus at 60. yeares Plin. lib. 7. c. 14. 2. Neither the staying of the monethly course may be thought of it selfe a sufficient cause of Sarahs barrennesse because as Aristotle writeth some may conceive without them though it be rare lib. 7. de histor animal c. 2. 3. But yet considering that Sarah both in her young time and while the custome of women continued with her was barren she being now both old and that use discontinued must needs be much more And therefore those both concurring in aged and barren Sarah doe make the worke more miraculous in that she now conceived QVEST. X. Sarahs laughter whether it argued her incredulity Vers. 12. SArah laughed 1. This laughter of Sarah can neither be altogether excused as Ambrose maketh it a signe of a mystery rather than an argument of incredulity 2. Neither yet did Sarah directly detract from the credit of Gods promise for she did not yet know that they were Angels 3. But of a womanly modesty shee shewed her selfe at the first incredulous and being guilty of her infirmity through feare denied it but yet when shee was rebuked shee stood not in defence thereof neither replied and was confirmed in her faith and beleeved August 4. And herein Gods mercy appeareth that is contented to chastise Sarahs incredulity with a simple reprehension whereas Zacharie for the like offence was stricken dumb Calvin 8. 87. Shall I hide from Abraham 1. Whereas the Septuag read from Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puero my childe Ambrose sheweth that Abraham though old in yeares is called a childe or youth ob pueritia obsequium because of cheerefull obedience and prompt and ready services but wee need not stand upon this note seeing the word is not in the originall and yet it is usuall in Scripture by that word to understand servant QVEST. XI How a thing is said to bee impossible 2. LIkewise where the latine readeth can I hide from Abraham which in the originall standeth thus shall I hide Pererius observation how divers wayes a thing is said to be impossible or that cannot bee is impertinent yet because there may be use elsewhere of this annotation I will not omit it 1. A thing is said to bee impossible when meanes and strength is denied 1 Cor. 3.2 I gave you milke to drinke for yee could not c. 2. That which is seldome done though it may bee done Matth. 5. A City set upon an hill cannot be hid 3. That which is not fitting nor convenient Matth. 9. The children of the bridegrome cannot mourne so long as the bridegrome is with them 4. When a thing may bee done but against the will Gen. 37. 4. The brethren of Ioseph could not speake peaceably to him 5. That which cannot bee done of man or by any naturall cause though unto God not impossible as to cause a Camell to goe thorow the eye of a needle Matth. 19.6 That which is simply impossible both in nature and to God as including a contradiction as it is impossible God should lye Heb. 6.7 That which is forbidden by a superiour power as the Angell saith to Lot Gen. 19.22 I can doe nothing till thou be come thither 8. That which is evill and unseemely as Ioseph saith to his mistresse How can I doe this great wickednesse and sinne against God Gen. 39.9 QVEST. XII Wherefore the Lord imparted his counsell to Abraham concerning the destruction of Sodome Vers. 18. SEing that Abraham shall be indeed a great nation c. Two reasons are given why the Lord will not conceale from Abraham his counsell concerning the destruction of Sodome first in regard of the dignity and privilege which the Lord had indued Abraham with both carnall in that hee should be a father of a mighty people and spirituall because of him should come the Messiah in whom all the nations of the earth should bee blessed 2. In respect of Abrahams diligence and duty in teaching and instructing his posterity after him For this should seeme to have beene the godly practice of the fathers to catechise their families and instruct them concerning the creation of the world transgression of man destruction of the old world Gods providence the Messiah to be revealed everlasting life to come and such like Perer. 3. The Hebrewes thinke that because the Pentapolis or valley of five Cities belonged unto Canaan which was promised to Abraham the Lord imparteth this matter QVEST. XIII Of the greatnesse of the sins of Sodome Vers. 20. THe cry of Sodome is great c. 1. Foure sinnes are noted in Scripture to be
conditions 2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had
concurred in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections
cohanim chiefe rulers or men of authoritie 2 Sam. 8.18 Priests they were not being not of the tribe of Levi but of Iudah 1. Yet it is not like that he was King of Arabia as Eusebius alleageth out of Artapanus an ancient writer for it was not seemely for a Princes daughter to keepe their fathers sheepe neither is it like if he had beene a King that the other shepherds would have offered such vioâ—â—â— unto them Simlerus 2. Iosephus Philo the Septuagint doe hold him to have beene a Priest the 〈◊〉 Pâ—â—aphrase readeth Prince It is like he was both a Prince and a Priest as Melchisedeck King of Sâ—lem was and as after the captivitie of Babylon the same were both Princes and Priests in Judea Perer. and of old time the Priesthood went with the birthright Borrh. QUEST XXVIII Whether Rehuel were an idolatrous Priest or a Priest of the true God COncerning this Iethro his profession 1. I neither thinke this Iethro was an Idolatrous Priest before he came to Moses Exod. 18. and then first converted as David Kimhi to whom Pererius consenteth for it is not like that Moses would have married an Idolaters daughter Simler at the least Moses had not continued with him so long even 40. yeeres for nought and his father in law an Idolater still 2. Neither is it probable that Iethro from the beginning was a Priest and a worshipper of the true God seeing he was the Priest of the Midianites that were Idolaters as Aben Ezra 3. Therefore it is most probable that first some seeds of true religion and of the knowledge of God were preserved among the Midianites even from Adam yet intermingled with the superstitions of the heathen Borrh. but by Moses abode and continuance with Iethro wee are to thinke that he was more established in the knowledge of the true God and was most of all confirmed when he came to Moses Exod. 18. where indeed he professeth himselfe a true worshipper and Priest unto the high God offering sacrifice unto him Iun. QUEST XXIX Why Zipporah is called an Aethiopisse Numb 12.1 Vers. 21. WHo gave unto Moses Zipporah his daughter 1. This Zipporah here a Midianitish woman is also the same which is called the Cushite or Aethiopisse Numb 12. 1. for that is but a fable of Iosephus that Moses married the King of Ethiopias daughter which Philo writing of purpose the Historie of Moses life maketh no mention of being before Iosephus and Moses is found to have had no more children than those which he had by Zipporah which is a probable conjecture that he had no more wives 2. She is then called an Aethiopisse not of the contrary because she was faire as the Chalde readeth or by way of contempt because the people of that countrie are noted for their deformitie but there were two countries called Aethiopia the one was the occidentall toward the West beyond Egypt the other was the Orientall toward the East bordering upon the red sea which the Arabians inhabite Perer. And in Hebrew she is called a Cushite and Aethiopia is named Cush because the posteritie of Cush inhabited both the West Aethiopia and the East which is Arabia The Midianites then were called Cushites not because they came of Cush Gen. 10. but because they inhabited in that countrie Iun. And that Midian also is called Cush or Aethiopia it is evident Habac. 3.7 For iniquitie I saw the tents of Cushan and the curtaines of the land of Midian did tremble Perer. ex Hierom. QUEST XXX At what time Moses sonnes were borne unto him Vers. 22. SHe bare a sonne whose name she called Gershom c. 1. This child was borne unto Moses not long before his returne into Egypt out of Midian where Moses stayed 40. yeeres and likewise his other sonne Eleazer because they were but little ones both when Moses tooke his journie into Egypt for he put them upon an Asse as not able to travell a foot and the one of them was not circumcised whose circumcision though it might be deferred some dayes yet many yeeres it is not like that Moses would put it off Perer. 2. The Latine following the Septuagint doe make here mention also of the birâ—h of Eleazer with the reason of the imposition of his name but that is not in the Hebrew being transposed hither out of the 18. of Exodus QUEST XXXI To whom the right of imposing names upon the children belongeth Vers. 22. WHose name he called c. 1. Names are found sometime to have beene imposed by the mother as Leah giveth the name unto Ruben Shemeon Iudah Gen. 29.32.33 2. Sometime the father to whom that right especially belonged nameth his sonne as Ioseph Gen. 41.51 3. Sometime both the parents devise the name as Evah is said to call her sonne borne in Abels stead Sheth Gen. 4.25 And Adam also is said to have given that name Gen. 5.3 4. Sometimes names are imposed by a generall consent of friends as Gen. 25.25 They called his name Esau. 5. And sometime also a name is taken up by common use as Gen. 25.30 he that is every one as Iun. well readeth called his name Edom But the right and authoritie of imposing names belongeth unto the father as Rachel called her sonne Benoni but Iacob Benjamin Gen. 35. And when Iohn was circumcised they would have named him Zacharie but his father overruled the matter and ratified the other name Luk. 1. QUEST XXXII Whence the name of Gershom is derived GErshâ—m 1. For the derivation of this name the first part thereof is taken from the word Ger which signifieth a stranger as it followeth in this place for saith he I have beene a stranger in a strange laâ—â— For the other part Iun. thinketh it commeth of the word which signifieth to cast out or expell which is garash but that cannot well stand with the other in this composition unlesse the same syllable should be repeated and beside 〈◊〉 with cholem should be superfluous therefore Piscator frameth it rather of Shaâ—aâ— which signifieth to be desolate Some derive it of Sham there because hee was a stranger there but because the word Shem name is used immediatly before he called Shemo his name Gershâ—m it is most like that the word is compounded of Ger and shem that is a stranger his name 2. Some thinke that he calleth it a strange land not in respect of Egypt where they were onely sojourners but of Canaan Simler But seeing Moses was borne in Egypt and there he had his education and there were his parents it is more like that he hath respect unto that place being expulsed and exiled thence into a strange land Iun. 3. There was also another Gershâ—m beside the sonne of Levi called also Gershâ—â— 1 Chron. 6.1 15. QUEST XXXIII What Pharaoh it was that died while Moses was in Midian Vers. 23. SO it was after many dayes that the King of Egypt died 1. Some thinke that this King was not Pharaoh from
said unto them I have now sinned This was no true confession but Pharaoh was forced thereunto by this grievous plague of haile and lightning that was upon him and his people and beside he simply confesseth not his sinne but now that is in this or at this time I have sinned so hypocrites doe not truly confesse their sins but those onely they sometimes will seeme to acknowledge that are notorious and wherein they are manifestly convicted Ferus Here we have all the parts of popish penance contrition confession and satisfaction for he is content to let the people goe but yet it was far from true or sound repentance so in Iudas there was all three contrition confession and satisfaction in restoring the money which he had taken to betray Christ but he wanted the fruits of true repentance the peace of the conscience and cleering thereof before God by remission of sinnes as the Apostle sheweth Rom. 5.1 and 1 Cor. 7.11 Simler 4. Observ. To hope the best of men while they live Vers. 29. AS soone as I am out of the Citie I will spread mine hands c. Though Pharaoh had deceived Moses divers times before yet he refused not still to pray for him he hoped the best of him as the Apostle saith that charitie hopeth all things 1 Cor. 13.7 which teacheth us that we should be wanting unto none in our prayers but hope the best of them while they live Ferus CHAP. X. 1. The method and Argument THis Chapter hath two parts according unto the two plagues therein described the eight of Locusts to vers 21. and the ninth of the three dayes darknesse to the end of the Chapter In the first part there is 1. the denouncing or threatning of the plague to vers 12. wherein we have first Gods Commandement unto Moses to goe unto Pharaoh with two reasons that God might worke his great miracles vers 1. and that he might declare them to their posteritie vers 2. then Moses obedience in the execution of his charge where he beginneth with the reprehension of Pharaoh for his obstinacy vers 3. then he nameth what plague the Lord will send vers 4. and the effects thereof both in devouring the fruits of the earth vers 5. and filling their houses vers 6. Thirdly the event Pharaohs servants move the King vers 7. hee causeth Moses and Aaron to be called vers 8. they propound their request vers 9. But Pharaoh yeeldeth not unto it but in part vers 10 11. 2. Then followeth the execution of the judgement before denounced where the signe the stretching forth of Moses hand with the rod is expressed then the instrumentall cause the East wind vers 13. the plague it selfe vers 14. and the effects thereof vers 15. 3. The events are these three Pharaohs confession of his sinne with his supplication to Moses to pray unto God vers 16.17 Moses prayer with the effect thereof vers 18. the third is the hardning of Pharaohs heart vers 23. In the second part which containeth a description of the ninth plague of darknesse 1. The Commandement of God is premised shewing Moses what he should doe stretch out his hand toward heaven and to what end that there may be darknesse and what darknesse such as might be felt vers 21. 2. The execution followeth shewing Moses obedience he stretched out his hand vers 22. the sequell thereof in bringing darknesse which is described by the circumstance of the time it continueth three daies vers 23. by the effects none could stirre from his place by the contrary there was light with the people of Israel Thirdly the events in Pharaoh 1. He seemeth to relent in promising to let the people goe with some limitation and exception of their cattell vers 24. Secondly his obstinacie and hardnesse of heart in refusing to let them goe upon Moses replie vers 25 26 27. Thirdly Pharaohs threatning of Moses and charge that he should see his face no more vers 28. with Moses answer vers 29. 2. The divers readings Vers. 2. That I may shew these my signes in the middest thereof A.P.H. 1. In the middest of Egypt Loâ— of his Kingdome V. G. better than before him B. or in him L. or in the middest of them C. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them S. It is better referred to the land it selfe than either to Pharaoh or the Egyptians as the words shew in the originall Vers. 7. How long shall he be a snare unto us I.P.B. rather than an offence or scandall A.V.C.L.S.G. for Moses had beene an instrument of such grievous plagues that they feared him even as the bird the snare the word mâ—kesh signifieth both but the first rather here as likewise Deut. 7.16 Doest thou not yet know that all Egypt is destroyed I. B. C. L. better than wilt thou know first that c. A.P.V.G. or wilt thou know that Egypt is destroyed Here the particle terem is omitted which signifieth both nondum not yet and ante quam before the first is more fitting here see before chap. 9.30 Vers. 10. See to it for evill is before your face I.A.P. that is he threatneth them if they will not cease to be troublesome to him as vers 28. better than yee have some mischiefe in hand B. so also L.S.V. the first sense is more agreeable because of that watch word set before seâ— as vers 28. take heed to thy selfe the Chalde putteth both these senses together See the evill which you intend to do standeth against your face G. Vers. 11. He cast them out of Pharaohs presence A.P.V.C. i. Pharaoh cast them out from his face I. better than were thrust or cast out of Pharaohs presence B. G. L. S. for the word â—egaresh is in the singular number Vers. 13. He stretched his rod over the land of Egypt B. or upon G. cum câ—ter against I. ghal more usually and properly signifieth upon as chap. 8.5 Vers. 14. Locusts I. cum câ—ter better than grashoppers B. G. Arbeh is the locust and chagabh the grashopper Eccles. 12.5 Vers. 19. The reedie sea I.V. the sea Suph A.P. rather than the red sea L. S. C. B. G. Suph signifieth a râ—ed and that sea is so called because of the abundance of reed there growing Plin. lib. 11. cap. ult the same is also called the red sea for that it seemeth to be red because of the reed or the sand Vers. 26. We doe not know with what we shall serve the Lord. B.G.I.P. better than how wee shall serve G. or what we shall serve S. for that is an improper phrase or what was shall sacrifice L. V. the sense but not the words ghabadh to serve 3. The explanation of difficult and doubtfull questions QUEST I. Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardned Vers. 1. GOe to Pharaoh for I have hardned his heart and the hearts of his servants c. 1. Moses is bid
land might be rid of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and
vapours so that they might be felt Perer. And it was so thicke that it hindred the light of the fire and of other artificiall lights Iunius QUEST XV. How the Israelites had light in their dwellings Vers. 23. BVt all the children of Israel had light where they dwelt The Hebrewes imagine that the light followed the Israelites whether they went yea though they pierced into the darknesse of the Egyptians it went with them but the text will not beare so much They had light in their habitations where they dwelt but I doubt whether they could carrie it to the habitations of the Egyptians I preferre rather the opinion of the author of the booke of Wisdome chap. 18.1 who saith that the Egyptians heard the voice of the Israelites but saw not their image but if the Israelites had brought light with them where they came the Egyptians should both have seene them and heard them 2. But this may be truly affirmed that not onely the land of Goshen had light but even these particular habitations where the Israelites dwelt being intermingled with the Egyptians had this light which was kept from the Egyptians though dwelling by them Simler QUEST XVI Whether the Egyptians used in the time of this darknesse any candle or fire light NOw concerning fire and candle light whether the Egyptians had any helpe or comfort by them while this darknesse continued 1. Neither is Cajetans opinion sound that barreth the Egyptians onely of the light of the sunne and stars and alloweth them candle and fire light for beside that this is contrarie to the text that in affirming that there was light to the Israelites denieth all light to the Egyptians by this meanes this plague of darknesse which was of all the most grievous should have beene no great burden unto them if they could have helped themselves with other lights 2. Some thinke that the fire of the Egyptians was put out and extinguished with some tempest that came with the darknesse Thostatus Which opinion the Septuagint favour adding that there was darknesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempest but there being no such thing here spoken of it is but their imagination and beside it is unlike for the tempest and wind would have helped to disperse the thicke mists which darkened the aire and to have attenuated it 3. Wherefore it is most like that the aire was so thicke and the darknesse caused thereby so great that the light of fire and candle could not pierce it so Philo and Paulus Burgens Iun. Hereunto also agreeth that collection Wisdom 17.5 No power of fire might give light QUEST XVII How it is said no man rose up from his place Vers. 23. NO man saw another neither rose from the place 1. Not that the thicknesse of the aire was such that iâ— hindered their going or moving as Paul Burgens For if the aire had beene so thicke it would rather have hindered their breathing than their moving 2. Nor yet is it the meaning that they did not move themselves by the benefit of any celestiall or externall lights but by the meanes of such lights as they used in their houses for the Scripture absolutely saith that they did not rise up from their place that is at all 3. Some thinke the meaning to be this that they did not goe out of their houses their labour abroad and all other kind of businesses ceased and were intermitted because of the want of light but yet they might stirre up and downe in their houses Simler But seeing the text saith that they saw not one another if they were deprived of all sight it is very like that they had no list to move or stir up and downe 4. Wherefore it is more probable that the Egyptians did not move out of the place where they sate the word is mittachtan from that which is under them but as it is in the booke of Wisdome They were all bound with one chaine of darknesse chap. 17.17 And in the same place two reasons are given thereof Sometimes they were troubled with monstrous visions and sometime they swooned vâ—rs 14. That is either they were afraid to move from their place because of the monstrous visions and shapes which they seemed to see even in the darke or their owne perplexed conscience made them afraid And so as Philo saith Per silentium fame cruciabantur they in silence were pinched with fâ—mine three dayes togethâ—r one not being able to helpe another But they sate still mourning and complaining without comfort Sic Lyran. Thostatus Perer. QUEST XVIII When Pharaoh sent for Moses whether after the darknesse was removed or afore Vers. 24. THen Pharaoh called for Moses Here the doubt is how Pharaoh could send for Moses there being such a great darknesse that none moved from his place 1. This doubt were easily removed if Cajetans conceit be admitted that they had the use of fire and candle light but that is refuted before 2. Some thinke that they moved and stirred â—â—t to any ordinarie businesse but upon such necessitie occasion they might stirre Simler But this were to limit and restraine the Scripture where no need is which saith that none that is upon what occasion soever moved from his place and if Moses had come to Pharaoh while this darknesse continued he had also brought light with him But Pharaoh of all the rest saw no light for three dayes 3. Wherefore it is more like that Moses was not sent for to Pharaoh till the three dayes darknesse was over whereof this is some probabilitie because he intreateth not Moses as afore to pray to remove the darknesse which he would not have omitted to do being in such great perplexitie And he sendeth for Moses though the darknesse were over because he knew that Moses would not leave him but he feared that one plague would still follow another Iun. Perer. QUEST XIX Of the greatnesse of this punishment of three dayes darknesse THis plague of darknesse then was a most grievous punishment to the Egyptians Cicero maketh mention of a great darknesse for two dayes in Sicilia about the hill Aetna by reason of the breaking out of the flames thereof so that one could not see another lib. 2. de natur deor But this farre exceeded 1. They were bound with this darknesse as with a chaine every man to his place the husband man the shepherd the artificer or wheresoever any was either in the field or in the house so they continued as it is noted Wisd. 16.17 2. They had no use either of sunne light or fire light to solace and comfort themselves with 3. They were pinched and pined with famine not being one able to helpe another 4. They were terrified with monstrous shapes and visions which might appeare unto them in the midst of the darknesse for Satan was not behind to play his part with them being under his Kingdome of darknesse both of bodie and mind 5. They were perplexed in conscience and were readie to feare
God in Luc. 22. Of Hierome Nihil ita repugnat Deo quâ—m cor impoenitens solum crimâ—n est quod veniam consequi non potest Nothing is so against God as an impenitent heart it is the only sinne that cannot attaine pardon 6. Places of morall use 1. Obs. By the suddennesse of Gods judgements we are taught to watch Vers. 6. ABout midnight will I goe forth into the middest of Egypt God smiteth the Egyptians at midnight when they were most secure and the Apostle sheweth that the comming of Christ should be sudden even like the comming of a theefe in the night 1. Thess. 5.2 And therefore this doth admonish us alwayes to be watchfull as our Saviour said to his Apostles These things that I say unto you I say unto all men Watch Mark 13.37 Ferus 2. Obs. To be zealous in Gods cause Vers. 8. SO hee went from Pharaoh very angry God would have us to be zealous in his cause and not to doe the worke of God negligently Simler The Wiseman saith that hee which is slothfull in his worke is the brother of him that is a great waster Prov. 18.9 And the Lord threatneth the Laodiceanâ— because they were luke warme to spue them out of his mouth Revel 3. 3. Obs. The heart of the wicked is hardened to set forth Gods glory Vers. 9. PHaraoh shall not heare you that my wonders may be multiplied God hardeneth the heart of the reprobate that his glory thereby might be the more set forth as the Apostle saith Rom. 9.17 For this same purpose have I stirred thee up that I might shew my power in thee and that my name might bee declared through all the earth Genevens 4. Obs. God foresheweth his servants of their troubles that they should not be offended Vers. 10. ANd he suffered not the children of Israel to goe Like as the Lord had foretold unto Moses so it commeth to passe and this the Lord did that Moses being forewarned before should not be offended to see the malicious obstinacy of Pharaoh So our Saviour saith unto his Apostles These things have I said unto you that you should not be offended Ioh. 16.1 The Lord acquainteth his servants with 〈◊〉 troubles and afflictions aforehand that when they come they should be prepared for them CHAP. XII 1. The method and Argument IN this Chapter containing the deliverance of the children of Israel out of Egypt with the signe and assurance thereof the institution of the Passeover there are three things principally handled The institution of the Passeover to vers 29. then the manner of the deliverance and departure of Israel out of Egypt to vers 41. Lastly the perpetuall Law of the Passeover repeated to vers 51. 1. In the first part first there is the commandement of God to Moses concerning the Passeover to vers 21. then the relation thereof by Moses to the people to vers 29. The commandement is either concerning the Passeover to be solemnized and kept at that time to vers â—4 or the perpetuall observation thereof to vers 21. In the first there is prescribed 1. the preparation of the Passeover both when in the first moneth vers â— and the tenth day 2. By whom the preparation shall be made vers 3 4 and what a lambe without blemish of a yeere old vers 5.2 The killing and eating of the lambe to the killing belongeth the description of the time at even vers 6. and what they shall doe with the bloud strike it upon the dore-posts vers 7. To the eating belongeth both how it shall be eaten with unleavened bread and sower herbes vers 8. how it should be dressed rosted with fire vers 9. what they should eat even all reserving nothing vers 10. and in what manner and habit vers 11. 3. The use to be a signe upon their houses of their deliverance where is shewed what shall befall the Egyptians that night vers 12. and how the Israelites shall escape the plague vers 13. In the commandement for the perpetuall observation 1. The solemnity of the time is prescribed of the first day vers 14. of seven dayes to be kept with unleavened bread vers 15. and of the first and seventh day in abstaining from all kinde of worke with an exception of the labour about their meat and drinke vers 16. and the reason of this solemnity their deliverance vers 17. 2. The manner of keeping it with unleavened bread is more fully described both how long they shall eat it vers 18. the danger in not observing this ceremony vers 19. and it must bee kept generally of all vers 20. In the relation of Moses to the people 1. he repeateth the manner where and how they shall strike the bloud vers 22. 2. To what end because by this meanes the Angel of God will passe by their houses 3. The celebration of the day is commanded with the end for a perpetuall commemoration thereof to their children vers 27. 4. The obedience of the people is shewed vers 28. 2. In this second part which containeth the history of the peoples deliverance and departure 1. The occasion is set forth which shewed how the Lord destroyed the first borne in Egypt vers 29. then Pharaoh in haste called for Moses and Aaron and bad them goe with all they had vers 31.32 and the Egyptians forced them vers 33. 2. The manner of their going forth is described they went in hast with dow trussed upon their shoulders vers 34.35 and they went out richly having received jewels of gold and silver of the Egyptians vers 35. then the reason thereof is shewed the Lord gave them favour vers 36. 3. The circumstances belonging to their departure are expressed First of the place from whence and whither they went Secondly of the persons by their numbers vers 37. and divers kindes vers 38. Thirdly the time after the space of 430. yeeres 3. In the 3. part concerning the law of the Passeover there is the prescription then the execution and in the prescription three things are described 1. Of the persons that shall be admitted to eat thereof or not admitted vers 44 45. 2. Of the place where it shall be eaten vers 46. 3. The manner required in the thing a bone must not be broken vers 47. in the persons they must be circumcised that eat thereof vers 48 49. then followeth the execution by the people vers 50. 2. The divers readings Vers. 3. A small beast I.V. rather than a Lamb. B.G. cum caeter sheb signifieth either a Lambe or a Kid for they might take of either vers 5. they could not take a Lambe of Kids or Goats Vers. 4. Both he himselfe shall take and his neâ—ghbour I. C. better than he shall take his neighbour B. G. cum câ—ter for here the conjunction and his neighbour is omitted and the distinction over heâ— himselfe doth sever it from the clause following the meaning is that hee and his neighbour should joyne
say that agnus doth not here signifie the sex but the kind as many times we say a man hath oves and vaccas sheepe and kine both which words are of the Feminine Gender and yet our meaning is that he hath of both sexes Thostatus 3. But all this question is moved without cause for the originall word sheb signifieth not agnus a lambe either male or female but pecus a small beast noting not the sex but the kind and so Vatab. and Iun. translate QUEST XIV The generall signification of the rites of the Passeover Vers. 8. THey shall eat the flesh the same night The rites and ceremonies of the paschall lambe did betoken these things in generall 1. The great haste and speed that they were to make which was signified both by the meat which they did eat it must be rost with fire which was sooner done than to be boyled or sodden in water they must eat their bread unleavened because they had no time to leaven it neither were they to breake a bone of it they should have no time to picke the bones and sucke the marrow As also by their manner of eating with their staves in their hand and shoes on their feet as readie for their journie neither were they to carrie any thing forth of the doores vers 46. the time would not serve them one to visit another and to send part thereof to their neighbours 2. The other thing generally signified was that hard servitude which they had endured in Egypt which is insinuated by the sower herbs and unsavory leavened bread and the rosting of the lambe 3. So then the celebrating of the Passeover did put them in minde of two great benefits which they had received of their deliverance from the plague when the first borne of Egypt were smitten and of their freedome from the bondage in Egypt which later as being the more principall is oftner spoken of in Scripture and as some have observed it is mentioned 50. severall times Perer. QUEST XV. The particular application of the rites and ceremonies of the paschall lambe FOr the particular application of these rites 1. They were to eat the flesh the same night not the flesh without the sinewes as some Hebrewes have strictly taken the word but whatsoever was apt and fit to be eaten those parts excepted which because of their uncleanenesse and unaptnesse for nourishment use to be cast away as the guts and entrals and they were to eat it the same night after the sunne was set which was the the beginning of the 15. day 2. It must not be eaten rawe 1. That is not throughly dressed or prepared as Rab. Salomon for they needed not to be admonished not to eat raw flesh 2. Oleaster hath here a conceit by himselfe that â—a which is here translated of all raw should signifie rather broken or cut of the word nava and the meaning to be that they should not cut it in peeces to be boyled But beside that both the Chalde and Septuagint doe interpret rawe and all other interpreters and Oleaster hath this conceit alone by himselfe this is expressed afterward that it should bee dressed whole with the head feet and purtenance vers 9. neither were they divided into peeces but as they did eat it after it was rosted for they were forbidden to carrie any of the flesh out of the house vers 46. Iun. 3. And for two reasons were they commanded to rost it rather than to boile it both because of more haste and rosted meat is held to bee stronger food for in the boyling much of the moisture and substance of the meat goeth out into the water and they were not to eat it not thorowly dressed lest they might in the eating cast it forth againe Perer. 3. They must eat it also with unleavened bread 1. Because it was sooner prepared as Abraham in haste caused unleavened cakes to be made Gen. 18. and so did Lot likewise Gen. 19. to entertaine the Angels 2. By this was signified that they should leave and forsake all the Egyptian superstitions and corruptions which are understood by leaven as in the same sense our Saviour biddeth his Disciples to take heed of the leaven of the Pharisies 3. It is to be considered that in this first Passeover they were not commanded to eat unleavened bread seven dayes neither did they intend so much but they carried their dow forth unleavened not for any religion in abstaining from leavened bread but for their haste as it is expressed vers 19. Therefore that prescription to abstaine from leavened bread seven dayes vers 14. belonged to the perpetuall observation of the pasch but all the other rites prescribed unto vers 14. appertained to the first Passeover Iosephus thinketh that they did eat unleavened bread 30. dayes for want of other and that they had all that time no more sustenance than they brought out of Egypt and eat thereof very sparingly onely for necessitie and in remembrance of their penurie and want they keepe the Feast of unleavened bread eight dayes lib. 2. antiquit cap. 5. In the which speech of Iosephus some things are very probable as that they lived of the provision which they brought out of Egypt thirtie dayes untill Manna fell which was upon the sixteenth day of the second moneth for in the fifteenth day they came to the wildernesse of Sin where they murmured for meat and the next day in the morning the Manna was sent chap. 16.1 and 8. It is also very like that their bread was unleavened all this while because they made it of that unleavened masse which they brought out of Egypt vers 39. But it is not like that they kept the Feast of unleavened bread in remembrance of that penurie and want for then they should have kept it thirtie dayes but rather it was kept for a commemoration of a benefit which they received in their deliverance out of Egypt upon the fifteenth day and the overthrow of the Egyptians in the red Sea the one and twentieth day seven dayes after which was the reason of that observation of the Feast of unleavened bread seven dayes and beside they are not commanded to keepe it eight dayes but onely seven Vers. 8. With sower herbs shall they eat it 1. The Latine translator readeth lactuâ— is agreâ—â—ibuâ— with wild lâ—â—â—ice so also Rab. Salomon 2. The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are a certaine kind of bitter herbe whereof Theophrastus writeth histor plane lib. 7. cap. 11. and Pliniâ— lib. 19. cap. 8. Theodorus Gaza doth sometime interpret it endive sometime wild lettice 3. But it seemeth rather generally to be understood of sower herbs not of any speciall kind Lyranus as the Chalde also readeth so also Vutab â—un in remembrance of their bitter affliction in Egypt 4. The Hebrew word is merorâ—m bitternesse which sometime is taken for the bitter sorrow of the mind as 〈◊〉 3.15 and so Oleaster taketh it to
transitus the Passeover 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
seeing the Lord who foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
but not so easily or readily as now the Israelites being thus enclosed who were three dayes journey before the Egyptians Iun. Analys 4. By this meanes also the Lord setteth forth his mercy and wonderfull power in saving his people when they had no way to escape Simler QUEST III. How Pharaoh had word where the Israelites camped Vers. 5. THen it was told the King of Egypt 1. Either some spies which Pharaoh had set to watch which way the Israelites went or some fugitives of the strange people which were among the Israelites might carrie this newes to the King Simler Or as Iosephus thinketh Obvium quemque râ—gantes quò tenderent They asked of every one they met which way they went 2. Pharaoh was not ignorant of the Israelites departure but word was brought him of their state where they pitched and in what streit they were Calvin 3. They say they fled either because they were gone above three dayes journey and purposed not to returne againe or because other people of the Egyptians and other nations were gone away with them Ferus Or rather because they made such haste in travelling both day and night Iun. 4. Thus they foolishly imagine them to flee and reason the case among themselves why they let them goe when it was not in their power to hold them for they were forced through the grievous plagues sent upon Egypt to send them away and to give them leave to depart QUEST IV. Of Pharaohs chariots and horsemen and whether there were any footmen in his host Vers. 7. ANd tooke sixe hundred chosen chariots 1. 600. chariots seeme to have beene no great preparation to goe against 600000. people for Sisera Iabins Captaine went against Israel with 900. chariots Iudg. 4. and David tooke 1000. chariots from Hadadezer King of Soba 1 Chro. 18. Therefore it is like that there were more chariots but these were the principall and choice chariots such as Iabins iron chariots and the words which follow shew as much that beside these 600. chariots he tooke all the chariots of Egypt Simler 2. Yet not all in generall but all which could be made readie on such a sudden and the horse which remained and were left after the morraine of cattell and other plagues Iun. 3. Iosephus writeth that beside 700. chariots there were 50000. horsemen and 200000. footmen but it seemeth unto some more probable that there were no footmen but all horsemen as Piscator both because the footmen could not make such speed after them nor keepe pace with the horsemen and for that mention is made afterward onely of the horsemen that followed after them into the Sea vers 23. and Moses in his song speaketh of the horse and rider which were overthrowne in the Sea But because there is expresse mention made of Pharaohs host beside his chariots and horsemen So the waters returned and covered the chariots and the horsemen with all the host of Pharaoh vers 28. it seemeth that there were other beside horsemen Iunius thinketh that the footmen are understood thereby Piscat that it is the generall name and the other the parts and members of the host But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name 4. And the rather because it is said that there were shalshim triariâ— Captaines that is set over threes over every one of the chariots which Captaines were so called because in every chariot as Cajetanus thinketh there were nine three before and three of each side over whom a Captaine was set Therefore it is most probable that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites so that Pharaohs host did consist of these foure of horse horsemen chariots and chariot men QUEST V. How the Israelites are said to come with a strong hand Vers. 8. THe children of Israel went out with an high hand 1. Which is neither to be referred to the arme of the Israelites that they came forth with a strong arme Simler Or in battell aray well prepared Iun. for seeing they were a naked people without armour as Iosephus and they were greatly afraid at the sight of the Egyptians it seemeth that they were not so strongly appointed 2. Some thinke that hereby is meant their securitie and carelesnesse that they feared nothing but were of good courage Calv. In which sense the Chalde readeth they went out bareheaded which is not in the originall that is couragious and bold But neither is this like for presently after it is said they were afraid 3. Therefore this high hand is best referred unto God that he brought them forth with an high hand as chap. 3.19 it is said that the King of Egypt would not let them goe but by strong hand as the Lords strong hand brought them out of Egypt so his high hand and outstretched arme now leadeth them Osiander Deus ex Egypto gloriosè eos eduxerat God had most gloriously brought them out of Egypt So then here Gods high hand which was all the strength of Israel is set against the power of Egypt Excelsi videbantur currus Pharaonis sed revera manus domini fortior excelsior Pharaohs chariots seemed to bee very high but the Lords is stronger and higher Ferus QUEST VI. Whether the Israelites cried unto God in faith Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses how then could they pray unto God 1. Some therefore thinke that the faithfull among them prayed unto God as Caleb Iosua and such other but the hypocrites among them and carnall men expostulated with Moses In ultimis malorum clamant ad Dominum fideles infideles autem in rabiem vertuntur The faithfull crie unto God in their extremities but the unbeleevers became mad Pellican But the text seemeth to speake of the same that cried unto God and that did strive with Moses as it followeth vers 11. And they said to Moses that is these whom hee spake of before 2. Therefore they cried unto God but rather out of the present sense of their calamitie as men in their necessities will flie unto God as is shewed Psal. 107. Calvin than of faith as it appeareth afterward by their contemptuous speech against Moses Iunius 3. Wherefore this was no prayer of faith which they made for then they would not have so soone forgotten themselves Mercenaria charitas non durat in adversis It is no true but mercenarie charitie that faileth in adversitie Confuso impetu clamor extortus fuit It seeemeth this crie was confusedly forced not advisedly made Calvin Hâ—c primum facere debuerunt quod vix ultimò faciunt They should have done that first which they scarce doe in the last place Ferus QUEST VII Of the great sinne of the people in expostulating with Moses Vers. 11. ANd they said unto Moses The sinne of
sunt for so also the flesh should be comprehended in this word for they were also a kind of nourishment but the flesh and bread here promised were two distinct things as is evident vers 8. 2. Neither is yet bread here taken properly for that which is made of corne for of that kinde Manna was not 3. Therefore the name bread is here taken for that which should be in steed of bread as the foundation and stay of other meates which should serve to strengthen mans heart as bread doth Psalm 104.14 and for that they were to use it as bread in grinding it and baking it and making cakes of it Numb 11.9 Tostat. 4. It is said to raine from heaven because it came downe in the manner of raine or snow out of the aire which is called by the name of heaven as Psal. 8.8 they are called the fowles of heaven 5. And hereby the Lord signifieth the great abundance of this heavenly bread which should overflow and fall every where as the raine that both poore and rich might have enough and in that it came from heaven hee would teach them that although the earth was barren below that he could command the heavens above to nourish them that they should no more be so diffident or distrustfull Ferus QUEST VIII Why they are commanded every day to gather this bread GAther that which is sufficient for every day 1. What this sufficiency was is afterward expressed vers 16. for every one a gomer full Tostat. 2. And as God promiseth to send it so they are required to gather it whereby is signified that although God doe send bread and other necessaries for the sustentation of man yet hee must doe his diligence in the labour and travell of his vocation Ferus 3. And here the Lord promiseth only sufficiencie not superfluity that they should not give themselves to immoderate appetite and gluttony Pellican 4. And further the Lord promiseth bread not for yeeres or moneths but for every day for it selfe that they should depend upon Gods providence day by day Genevens And for this cause the Hebrewes thinke that the seventh yeere of rest was appointed in the law wherein they should neither sow nor reape that as well the rich as poore should that yeere depend upon Gods providence And agreeable unto this rule is that petition in the Lords prayer Give us this day our daily bread where our Saviour teacheth us daily to depend upon God for our food Oleaster QUEST IX How the Lord is said by this to have proved his people and to what end Vers. 4. THat I may prove them 1. This probation of them was not to that end that the Lord should have experience of them for their froward nature was well enough knowne to him but as Augustine saith ut ipsis hominibus ostenderet to make them knowne to themselves and others Tostat. 2. Some referre this probation or triall to that particular law and precept of gathering but a certaine portion of Manna every day to see whether they would beleeve Gods promise and depend upon him Sic Vatab. Borrha Galas Tostat. Rupert 3. Some understand it as well of that precept as of the other not to gather any upon the Sabbath as the Lord tried Adams obedience in that one prohibition not to eat of the forbidden fruit Simler 4. Some will have it taken more largely of all the precepts and commandements touching Manna which were eight in all 1. To gather Manna in the morning 2. To gather that which was sufficient 3. Not to exceede in eating the measure of a gomer 4. Not to leave any till the morrow 5. Upon the 6. day to gather double so much 6. To reserve one gomer for the Sabbath 7. To eat that measure so reserved upon the Sabbath 8. To keepe a gomer of Manna for a monument to posterity Lyranus 5. But it is better to take it in a more generall sense The Lord as hee had tried them before with crosses and adversity so now hee will prove them by his benefits to see whether they will afterward walke in his feare and in obedience before him Sic Ferus Calvin Osiand Pelarg. And thus by this particular benefit God would prepare them to the obedience of his law which should be given afterward Oleaster QUEST X. Why the flesh was given in the evening the bread in the morning Vers. 8. AT even shall the Lord give you flesh to eat c. 1. The reason why both the flesh and bread were not given together as the Ravens brought unto Elias bread and flesh at once both morning and evening 1. King 17. some take to be mysticall Augustine applieth it to Christ who was sacrificed in the evening and rose againe in the morning being the true bread which is given us from heaven Rupertus by the flesh in the evening signifieth the carnall rites of the law by the bread in the morning the faith of the Gospell Ferus by the flesh given in the evening understandeth the incarnation of the Sonne of God in the evening that is toward the end of the world who came to redeeme us and by the bread in the morning when they should see the glory of God the glory of immortality in the next life 2. But leaving these mysticall applications which may be as many and divers as their heads are thaâ— devise them some other thinke that the reason was this because these times were best agreeable unto the things the evening was fittest for the fall of the quailes which being wearied by the â—â—ight of the day doe light upon the ground at night and the morning was the fittest time for the Manna which fell with the dew and if it were not gathered betime it melted with the heat of the Sunne Lyranus These reasons are misliked by Tostatus the first because the quailes came not by any naturall instinct but sent of God by an extraordinary wind and the Manna which was hardned by the fire and melted by the heat of the Sunne had not that property by any naturall quality for then it should have melted by any heat whatsoever as we see butter and oyle doth and other liquid things therefore it was a supernaturall quality which was given to Manna to melt with one kind of heat and not with another But Tostatus hath not thus answered Lyranus reason concerning the falling of Manna in the morning for howsoever that were a supernaturall quality in the Manna yet iâ— appeareth de facto that it did melt by the heat of the Sunne then was the morning the fittest season to gather it in before the Sunne waxed hot The morning then serving best for Manna what other time could bee â—itter for the rayning of flesh than the evening for together they could not come if the flesh had fallen with the Manna it could not have beene gathered 3. But the best solution is which is touched by Lyranus also and subscribed unto by Tostatus
this meanes should all this businesse fall into that very time when the people were preparing themselves to receive the law 2. Neither is it like that Iethro came immediately after the giving of the law for Moses stayed 40. dayes with God in the mount and then comming downe he judged the people for their Idolatrie which was no time to give entertainment to Iethro all the host being in heavinesse and after that Moses stayed 40. dayes more so that it was toward the end of the first yeare or the beginning of the second when Iethro came This is Tostatus second reason Contra. All this is easily granted and admitted that Iethro came not immediately after the law was given but this sheweth not that he came not before the giving of the law as is before declared 3. Againe seeing Iethro returned into his Countrie in the second yeare the second moneth when they were about to remove their campe from mount Sinai Numb 10.30 it is not like that hee would stay a whole yeare with Moses out of his owne Countrie Tostat. Contra. That storie concerning Hobabs departure who also is Iethro is transposed and that communication which Moses there hath with his father in law was had before that time which storie is here alleaged because it was there more fully to bee handled Iun. Seeing therefore that one of the stories must of necessitie be transposed and set out of his place it is for many reasons more agreeable to the order of the things which were done to referre that storie Numb 10. to this place than to joyne this unto that for immediately after that storie there inserted of Hobabs departure followeth in the next Chapter Num. 11 the constitution of the 70. Elders which was a divers ordinance from Iethros device of constituting Captaines over thousands hundreds and fiftie and like not to have followed immediately upon the other because Moses having made so many coadjutors so lately by the advice of his father in law which did helpe to beare the burden with him would not so soone have complained till he had had full triall and exâ—ience of that forme of government that he was not able to beare the people alone as he doth complaine Numb 11.14 4. Further it is objected that at Iethro his comming hee gave that advice for the appointing of under officers and Judges but this was done in the second yeare what time they were to remove from mount Sinai as Moses himselfe sheweth that it was about the same time when the Lord spake unto him to depart from Choreb Deut. 1.6 9. Tostat. Contra. Moses indeed saith I spake unto you the same time saying I am not able to beare you my selfe alone but these words The same time must not be restrained to the time of the Lords speaking unto them to remove from Choreb for how could that choice of officers be made in the instant of their removing but it must be understood generally of the time of their stay and abode by the mount Choreb Iun. 2. Wherefore the more probable opinion is that Iethro came unto Moses while they encamped about Choreb before they removed to the wildernesse of Sinai and there received the law in that order as it is here set downe by Moses 1. Because no anticipation of time or transposing of the storie is to be admitted in Scripture where no necessity of the sense enforceth it now here is no such necessity to urge us to thinke this storie to be set out of the place neither any inconvenience need to be feared in admitting the same to be done in this order as Moses hath penned it as is before shewed in the particular answer to the severall objections 2. The nearenesse of that place doth perswade as much that seeing Midian was not far off from Choreb where Moses had used to keepe his father in lawes sheepe it is like that Iethro invited by the nearenesse and opportunity of the place tooke this journey Lyranus And though Moses when he departed with his wife and children lodged by the way that might be because the children were young and tender and so he tooke easie journeyes or the day might bee farre spent when he tooke his leave of his father in law as when in the like case the Levite departed from his wives father Iud 19. 3. Neither is it like Moses with the host of Israel lying so neare unto Midian so long together well nie a yeare that Iethro would deferre so long to bring Moses wife and children unto him or that Mosâ—â— would all that while endure their absence from him Lyranus 4. The text sheweth that the report of those things which the Lord had done for Moses and Israel brought him thither it seemeth then that as soone as he had heard of the same of the late victory of the Amalekites Iethro dispatched presently to goe unto Moses Iosephus QUEST VIII Wherefore Iethro sent before to Moses Vers. 6. ANd he said to Moses 1. Iethro said thus by some messengers which he sent before to Moses which both shewes his humanity he would not presse upon Moses unawares though he were his father in law Simler And he did it Vt honestius reciperentur That they might be received in better manner for Moses honour Lyran. Tostat. It is like also that Iethro came with some troupe and company and therefore could have no safe passage or entrance without some safe conduct from Moses for the Israelites did stand upon their watch and guard because of their enemies which were round about them Simler It might be also that Iethro did this in humility not presuming to joyne himselfe to the people of God before he had made Moses acquainted Ferus QUEST IX Of the manner of Moses entertainment Vers. 7. ANd Moses went out to meet c. 1. Moses humility joyned with humanity appeareth in going forth to meet his father in law whom hee reverenceth as his elder and his father in law though in other respects Moses being the Ruler of such a great people and endued with such an excellent gift in the power of miracles were the more honourable person Tostat. 2. Then Moses sheweth his love in kissing him which was used then and is yet in some Countries as a signe and testimonie of love Marbach 3. Then his courtesie appeareth each in asking the other of their welfare and health Pelarg. 4. His beneficence and hospitality is declared in bringing him into his Tent. Pelarg. that they might better commune within of their affaires than abroad Lyran. This was Moses peculiar Tabernacle which he pitched without the host chap. 33.7 and whereupon the cloud used to rest before the great Tabernacle was set up Tostat. It was not that great Tabernacle where the Arke afterwards was put for it was not lawfull for any Gentile to enter therein Hugo de Sanct. Victor neither was yet that Tabernacle spoken of QUEST X. Why Moses declareth all these things unto Iethro Vers. 8. THen Moses
LEt them bee ready on the third 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 the 14. and 15. dayes borrowing 17. dayes of the first moneth to make up the summe of 50. Augustine Ferus Gloss. ordinar as is shewed before quest 16. But this account cannot bee admitted for thus should they begin the 50. dayes both before the Passeover was eaten which was upon the 14. day at even whereas they must be accounted from the Passeover and before they were delivered and went out of Egypt whereas the Pentecost was kept in remembrance of their deliverance out of the servitude and hard bondage of Egypt as the reason of the institution thereof is yeelded Deut. 16.12 Thou shalt remember that thou wast a servant in Egypt therefore thou shalt observe and doe these ordinances 3. Wherefore this remaineth as the most probable that the 15. day of the moneth the next day after they had eaten the pasch was the first day of the fifty howsoever in the anniversary Pentecost afterward there were some innovation Iun. Piscat Simler And that for these reasons 1. Because this was the day of their deliverance and going out of Egypt from the which they count their moneths and dayes chap. 16.1 2. And againe this first day of unleavened bread was not in respect of the present necessity and occasion of their sudden departure out of Egypt kept a solemne festivall day as afterward wherein they were to doe no servile worke This being then the first day of the fifty there are to bee accounted 16. dayes of the first moneth and 30. of the second so the first of the third moneth falleth out to bee the 47. and the 50. day was the fourth of the moneth 4. I cannot here omit the mysticall application of Rupertus of these three dayes of sanctification and preparation prescribed to the people which he wil have to signifie that sanctification of Christ in his death and passion and buriall Quam consummavit die tertia Which he finished upon the third day of the which sanctification our Saviour speaketh when he saith Fer their sakes doe I sanctifie my selfe Ioh. 17. QUEST XVIII How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day HEre further it will be enquired how the Apostles Pentecost which was 50. dayes from Christs resurrection inclusively and the Jewes Pentecost which was 50. dayes from the Passeover exclusively that is not reckoning the morrow after the Pasch which was the first solemne day of the feast according to the law Levit. 23.10 would fall out together on the same day 1. Here Rupertus hitteth upon the right answer in generall that the same day wherein Christ rose againe the Jewes brought in their bundle or sheafe to be shaken before the Lord which bundle of their first fruits did prefigure Christ the first fruits of the dead who also in the Canticles is called fasciculus myrrhae a bundle of myrrh Cantic 1.12 From this day of shaking the sheafe the Jewes began to count seven weekes complete which is 49. dayes and then the next day was the Pentecost which was the 50. So 50. dayes from the resurrection of Christ including also that day came downe the holy Ghost upon the Apostles by the which the will of God is written in our hearts as here the law of God was written in tables of stone Thus far Rupertus proceedeth well 2. But his mistaking is in this partly touched before where the law prescribeth that they should begin to account the seven weekes from the morrow of the Sabbath Levit. 23.10 he understandeth this of the seventh day only that they were to expect the next Sabbath day after the Pasch and the morrow after to begin their account of seven weekes By which meanes a great errour would fall out that if the Passeover fell out upon the first day of the weeke there would be not onely seven but eight weekes betweene the Passeover and Pentecost which was against the meaning of the law By the Sabbath therefore in this place is not precisely meant the Sabbath day but that solemne day of rest which was the 15. day of the moneth which was commanded as strictly to be kept as the Sabbath without doing any worke therein and therefore it is better translated Postridie cessationis The next day after that solemne rest then the next day or morrow after the Sabbath Iun. But yet at this time when our blessed Saviour rose againe this day of shaking the sheafe fell out the morrow of the seventh and Sabbath day but not according to Rupertus rule but by this occasion This yeere wherein Christ the true Passeover was sacrificed the first solemne day was the 15. then followed the Sabbath which was the 16. day wherein because they were forbidden to doe any worke they could not that day put the fickle into the corne as is prescribed Deut. 16.4 And therefore in such cases they put it off till the next day following the Sabbath QUEST XIX How the Lord is said here to descend Vers. 11. THe third day the Lord will come downe Three wayes this terme of descending is used in Scripture when mention is made of God or his Angels 1. It is attributed unto God improperly for he being an infinite essence cannot be contained in any place as that which is of infinite quantity and magnitude cannot goe from place to place because it occupieth all places So neither can God who is of an infinite and incomprehensible nature either ascend or descend Therefore when God is said to descend it must not be understood properly sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis c. But in respect of the demonstration of some effect in some part of the world where God did not manifest himselfe before Tostat. Descendere Deus dicitur quando aliquod novum quod antea non fuerit in humana creatura operatur God is said to descend when hee worketh some new and strange thing in the humane creature which was not before Eucherius As the holy Ghost is said to descend upon Christ because of that demonstration and representation in the likenesse of a Dove which lighted upon Christ and here the Lord descendeth in a thick cloud 2. Christ also is said to descend from heaven secundum idiomatum communionem because of the unity of his person and mutuall communicating of the properties of his nature whereas his Godhead could not properly descend but it is said so to doe propter humanam naturam assumptam in respect of the humane nature which hee had assumed Tostat. 3. These two are improper kindes of descending but Angels may be said properly to descend because they are finite spirits and so although nullum occupent locum sibi tamen definiunt though they occupy no place yet they are defined and limited in a place so that when they are present in one part of the world at the same instant they cannot bee in another Tostatus will have the descending here spoken
signifieth as well to as in as the preposition in is taken in the Latine And the circumstance of the place sheweth it to be so for the Angell of Iehovah which spake to Zacharie was the man that stood among the myrrhe trees called the Angell of Iehovah that stood among the myrrhe trees v 10.11 If he were among the myrrhe trees then was he not in Zacharie to speak within him and if Angels could speake to the heart it must needs follow that they know the heart which is contrary to the Scriptures for God onely knoweth the hearts of all men 1 King 8.39 And whereas the Lord himselfe speaketh to the heart herein the ministry of Angels should be superfluous Further also if the other reading be admitted that the Angell spake in the Prophet it was no created Angell but the great Angell of Iehovah the Mediatour of the covenant Christ Jesus who maketh intercession for his people as here in this place this Angell saith unto the Lord O Lord of hostes how long wilt thou be unmercifull to Ierusalem c. vers 12. and then it followeth in the next verse The Lord answered the Angell that talked with me with good and comfortable words Beside that it was the great Angell of Iehovah the Mediatour the commander of other Angels it appeareth vers 12. The other Angels which were sent abroad into the world returne their message unto him They answered the Angell of Iehovah and said c. We have gone thorow the world c. This Angell of Iehovah could talke within and to the heart of the Prophet as in the dayes of his flesh he could descrie the very inward thoughts and reasoning in the mind Mark 2.8 3. But that God himselfe Iehovah Christ the Mediatour both of the old and new Testament was the giver of the Law and that it was he himselfe that talked with Moses by these reasons it is made plaine 1. Because he is called Iehovah vers 2. Iehovah came downe upon mount Sinai which is proprium essentiale nomen Dei nunquam ad creaturas transfertur c. which is the proper and essentiall name of God and is never transferred to any creature Calvin in 3. ad Galat. Tostatus thinketh otherwise that an Angell sometime in the old Testament appearing in the person of God is not onely called God but Dominus Lord also quaest 6. in Exod. But herein he is deceived the Angels indeed are called Elohim God which title is sometime given unto men and excellent persons here as Judges are called Elohim Gods Exod. 22.28 And as Dominus Lord is the interpretation of Adonai so also it is given unto Angels and unto men as Abrahams servant calleth him Adonai his Lord or master Gen. 24. But as Iehovah is translated Dominus the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both the Latine and Septuagint interpret so it is not competible to any but unto God The Lord saith it shall be his name for ever Exod. 3.15 Neither can it be shewed thorowout the whole bodie of Scripture that the name Iehovah was ever given unto any but unto God onely 2. Moses himselfe saith that Iehovah spake unto you out of the middest of the fire Deut. 4.11 It was the voyce then of God himselfe Deut. 4.12 Simler 3. Another reason may be taken from the office of Christ who was the Mediatour both of the old and new Testament as the Law is said to bee ordained by Angels in the hand of a Mediatour Galath 3.19 which though Beza contend to be understood of Moses yet the exposition of Chrysostome and Calvine upon that place is to bee preferred which interpret it of Christ both because of the words following A Mediatour is not of one that is but both of Jewes and Gentiles But Moses was not the Mediatour of the Gentiles as also the title of Mediatour betweene God and man in the new Testament is given onely unto Christ 1 Tim. 2.5 So Chrysostome Mediatorem hic appellat Christum declarans quod ipse ante legem fuerit legem tulerit He calleth Christ the Mediator declaring that he was before the law and that he gave the law And Origen thus expoundeth the same place In fine seculorum homo factus est Iesus Christus sed ante hunc manifestum â—n carâ—e adventum mediatour quidem erat hominum sed nondum erat homo In the end of the world Iesus Christ became man but before his manifestation in the flesh he was the mediatour of men though yet he was not man Wherefore that is a sound assertion of master Calvine Nullam abusque mundi initio Dei fuisse communicationem cum hominibus c. That there was not from the beginning of the world any entercourse betweene God man but by the intercession of the eternall wisdome of God the Son of God That as he is now the Mediatour of intercession reconciliation so he was alwayes of instruction and doctrine And so that saying of Ambrose may conclude this point Quis tantus esset dux qui prodesset omnibus nisi ille qui supra omnes est quis me supra mundum constituereâ— nisi qui major est mundo Who is so great a Captaine to profit and do good to all but he which is above all who should set me above the world but he that is greater than the world Lib. 4. in Luc. Seeing then the morall law was given to profit all people and not the Jewes onely and to remaine as a rule of righteousnes as long as God hath his Church upon earth Moses could not be that mediatour of the law which was but the Captaine of that one people but he which is the Prince and Captaine of the whole Church of God forever 4. But that place will be objected Heb. 2.2 If the word spoken by Angels was stedfast c. In which words the Apostle seemeth to affirme that the law was uttered and delivered by the Angels This place is diversly expounded 1. Some by Angels understand the Priests Prophets and other Ministers of the old Testament as Chrysostome toucheth this exposition upon the like place Galath 3.19 that the law was ordained by Angels But this interpretation cannot stand for the Apostle sheweth afterward what Angels he speaketh of He hath not put in subjection unto the Angels the world to come vers 5. 2. Some by Angell understand Christ Simler But the Apostle speaketh of Angels in the plurall And the Apostle compareth together the word spoken by Angels and the word preached by the Lord himselfe which comparison will not hold if the Lord Christ should be understood to be the Angell by whom the law was spoken 3. Some thinke that the thunder and lightning and voyce of the trumpet were caused by the ministerie of Angels but the voyce which delivered the law was from God himselfe Simler But the Apostle saith more that the word was spoken by the Angels 4. Some applie this text to the
Quievit à condendo alio mundo non quievit ab administrando God rested from creating another world but not from the administration and government thereof Lippoman as our blessed Saviour saith in the Gospell My father worketh and I woâ—ke 2. But God rested not as though he were wearie for virtus infinita non est fatigabilis an infinite power cannot be wearied as Gods power is infinite though Aristotle ignorantly denie it giving this for a reason why the earth moveth not because there is no power sufficient to stirre it out of the place lib. 2. de Caelo And beside potentia incorporea a power which is incorporeall is not subject to be wearie though it be not infinite as the Angels and the intellectuall part of man though this seeme sometime to bee dulled not in it selfe but in respect of the organes and instruments but if spirits of a finite nature are not fatigable or apt to be wearied much lesse God who is an infinite spirit Tostat. qu. 15. 3. Therefore God is said to rest both that this rest might bee mâ—numentum perfectae absolutae creationis a monument of the creation perfited and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths QUEST XIV Of the changing of the Sabbath from the seventh day to the first day of the weeke THe seventh day 1. The Apostolicall Church changed the holy day of rest from the seventh day to the first which is the Lords day in remembrance of our Redemption by Christ which in the time of the new law is maximum beneficiorum recentissimum the greatest benefit and the newest and most fresh in memorie as the greatest benefit in the old law was the creation of the world 2. And although our redemption was purchased by the death of Christ yet because this benefit should not have a full perfection unlesse we should rise againe unto life eternall this day was to be assigned rather in memoriall of Christs resurrection than of his passion and though the rest of the Sabbath did signifie the rest of Christ in the grave having consummate and finished the painfull works of his passion yet because pretiosior nobis fuit resurrectio c. the resurrection of Christ was more precious unto us than his rest in the grave therefore not upon the Sabbath but upon the day of the resurrection doe we keepe an holy memoriall unto God Tostat. quaest 11. 3. The Apostolicall Church according to their Christian libertie in stead of the seventh day made choyce of the first in remembrance of the resurrection of Christ ut se à Iudaica synogoga discerneret that they might be discerned from the Jewish Synagogue Vrsin QUEST XV. How the Lord is said to have blessed and sanctified the day Vers. 11. THerefore the Lord blessed the Sabbath day c. 1. Not that other dayes were accursed sed quod prae aliis hanc celebrem fecit but because he preferred this before the rest for if those dayes are counted blessed and had in remembrance wherein some good is wrought for the Church or Common-wealth much more this day wherein all things were finished Simler 2. Of the other six dayes it is not said the Lord blessed them for it was sufficient quod in singulis illis creatura productae sunt that in every one of them some creature was brought forth but of this day it is said God blessed and sanctified it what is this He sanctified it ab aliis illum segregavit he did separate and set it apart from other dayes Chrysost. homil 10. in Genes 3. Benedictio semper importat multiplicationem c. Blessing doth alwayes imply multiplying So God bestowed many blessings and good things upon this day beyond other dayes Tostat. qu. 16. 4. Isidore doth specially referre this Commandement to the holy Ghost for these reasons quia spiritus sanctus septiformis dicitur c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold the sanctifying of the seventh day peculiarly belongeth unto the Spirit quia non est nominata sanctificatio nisi in Sabbato and because no mention is made of sanctification but in the Sabbath day and further for that dono spiritus sancti nobis requies aeterna prâ—mittitur by the gift of the Spirit eternall rest is promised unto us whereof mention is made in this precept 5. But how is the Lord said to blesse the Sabbath here seeing the Lord saith by his Prophet I cannot suffer your new Moones and your Sabbaths Isai. 1.13 The answer is that the Jewes sinned carnaliter observantes sabbatum in observing the Sabbath carnally and so the Sabbath is not acceptable unto God but when it is so kept as that it putteth us in minde of our everlasting rest in the Kingdome of heaven Isidor 2. Places of Doctrine observed out of the fourth Commandement 1. Doct. Of the generall and particular contents of this Commandement IN this Commandement generally all such holy works and duties are prescribed to be done whereby the service of God is advanced and likewise therein is forbidden either the omission and neglect of such holy works or the prophanation thereof by all such works as do hinder the holy exercises and are contrary thereunto 1. In particular here is commanded the faithfull and diligent preaching and setting forth of the Word of God as the Apostle saith Wo is unto me if I preach not the Gospell 1 Cor. 9.16 and he chargeth Timothie to preach the Word to be instant in season and out of season 2 Tim. 4.2 Contrary to this dutie are 1. The neglect and omitting of teaching and preaching as the Prophet Esay reproveth the idle and carelesse watchmen They are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping Isai. 56.10 2. The abusing and counterfeiting of this holy function when the word of God is not sincerely and purely handled but according to mens fansies and humours but the Apostle saith We are not as those that make merchandize of the Word of God 2 Cor. 2.17 2. The often administration of the Sacraments as occasion serveth is another exercise whereby the Lords day is sanctified as Act. 2.42 They continued in the Apostles doctrine fellowship breaking of bread Contrary hereunto on the Ministers behalfe are 1. The negligent administration of the Sacraments and omitting to call upon the people often to resort unto them 2. The corrupting or perverting of the Sacraments as the Romanists have turned the Sacrament into a sacrifice being ordained for the living they applie it to the dead Christ biddeth us to eat and drinke it they hold it up to be gazed upon and in many such things have they degenerated from the institution of our blessed Saviour 3. The carefull hearing of the Word of God is commanded and diligent resorting to the exercises of religion as the Bereans are commended for searching the
Scriptures whether those things were so which the Apostle preached Act. 17.11 Contrary hereunto are 1. The negligent resorting to the holy assemblies of the Lords people in carnall men or the wilfull refusall in obstinate recusants who are like unto those in the Gospell who being invited to the marriage feast excused themselves and refused to come Matth. 22.5 2. The carelesse and fruitlesse hearing of the Word as Eutychus fell asleepe while Paul was preaching Act. 20. 4. The reverent and often receiving of the Sacraments is prescribed as Act. 20.6 On the first day of the weeke the Disciples came together to breake bread Contrary hereunto are 1. the neglect of the Sacraments 2. The prophanation of them when they obtrude themselves that are not prepared and so receive unworthily 1 Cor. 11.17 5. Publike invocation upon God and faithfull prayer is another exercise for the Lords day as Act. 16.13 On the Sabbath day we went out of the Citie beside a river where they were went to pray Contrary hereunto are 1. The neglect of publike and private prayer 2. To pray with the lippes and and not with the heart 3. Unfruitfull prayer in an unknowne tongue against the which S. Paul speaketh 1 Cor. 14.17 Thou givest thanks well but the other is not edified 6. Charitie is upon this day to be exercised and extended to the poore as our blessed Saviour healed upon this day Mark 3.3 Contrary hereunto are 1. The omitting of the works of charitie and despising of the poore as the rich glutton did despise poore Lazarus Luk. 16. 2. Or the giving of almes for praise and ostentation as the Pharisies did Matth. 6. Ex Vrsin 7. Meditating upon the works of God is peculiar for the Lords day as Psal. 92. which was appointed for the Sabbath day vers 4. the Prophet saith I will rejoyce in the works of thy hands Contrary hereunto are 1. To be occupied in carnall and worldly thoughts and bodily labour as in buying selling travelling working 2. To follow prophane games and sports to spend this day in quaffing drinking dancing and such like as the Israelites kept an holy day to the golden Calfe They sate downe to eat and drinke and rose up to play Exod. 32.6 2. Doct. How the Sabbath is to be sanctified Vers. 8. REmember the Sabbath day to keepe it holy or to sanctifie it In this precept two things are to be considered quid cavendum quid faciendum what is to be taken heed of and what is to be done The things to be avoided upon the Sabbath day are these 1. All corporall worke and labour So Ieremie saith chap. 17.24 Sanctifie the Sabbath so that you doe no worke therein But yet bodily works may bee done upon the Sabbath upon these foure occasions First propter necessitatem for necessity as our Saviour excused his Disciples for pulling the eares of corne being hungry Matth. 12. Secondly propter Ecclesiae utilitatem for the profit of the Church as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath and were blamelesse Thirdly propter proximi utilitatem for the good of our neighbour as our Saviour healed upon the Sabbath one which had a withered hand Matth. 12.12 Fourthly propter Superioris authoritatem because of the authoritie of the Superiour as the Jewes circumcised upon the Sabbath because the Lord so commanded that they should circumcise their males upon the eight day 2. Debemus cavere culpam we must take heed of sinne as the Lord saith by his Prophet I cannot suffer your new Moones nor your Sabbaths Isai. 1.13 and then he giveth this reason vers 15. your hands are full of bloud 3. Debemus cavere negligentiam We must take heed of negligence and idlenesse upon the Lords day as it is said of the Israelites they sate downe to eat and drinke and rose up to play Exod. 34. The things wherein wee must be exercised upon the Lords day are these 1. In faciendis sacrificiis in offering of our sacrifices that as the Jewes offered up their externall sacrifices so Christians now must present unto God their spirituall sacrifices of prayer and thanksgiving as the Prophet David saith Let my prayer be directed in thy sight as incense 2. We must corpus nostrum affligere humble and afflict the body not pamper it upon this day and make as it were our belly our God so the Apostle exhorteth that we would give our bodies a living sacrifice holy and acceptable to God Rom. 12.1 3. Dando eleemosynas in giving of almes as the Apostle saith to doe good and distribute forget not for with such sacrifices God is pleased Heb. 13.16 So Nehemiah adviseth the people Send part unto them for whom none is prepared for this day is holy unto the Lord chap. 8. vers 10. 4. In divinorum exercitiis Wee must bee occupied in divine exercises as our blessed Saviour saith Ioh. 8. He that is of God heareth Gods words for herein consisteth the delight and rest of the soule this is that Sabbatisme or rest which the Apostle speaketh of Heb. 4. There remaineth then a rest to the people of God This pleasant rest of the soule is begun in this life and perfited in the next But before we can attaine to that perfect rest in the Kingdome of God three kinds of rests must goe before 1. Ab inquietudine peccati From the restlesse condition of sinne for as the Prophet saith The wicked are like the raging sea that cannot rest Isa. 57.20 A passionibus carâ—is from the passions of the flesh for the flesh lusteth against the Spirit Galath 5. Ab occupationibus mundi from the troubles and businesses of the world as our blessed Saviour said to Martha thou carest and art troubled about many things Luk. 10.41 Et tunc post hac anima liberè quiescit in Domino and then after all this the soule shall freely enjoy rest in the Lord Sic ferè Thomas in opuscul 3. Places of confutation 1. Cont. Against the Iewes and the Sabbatarians that contend for the Iewish Sabbath FIrst the Jewes doe thus object against the Christians for the perpetuitie and continuance of their Sabbath upon the seventh day 1. Object The morall law is perpetuall but this Commandement for the sanctifying of the seventh day is part of the morall law Ergo. Answ. This Commandement as it is morall continueth still namely that a certaine day should be set apart for the publike service of God yea and further as Chrysostom saith In circulo hebdomadis diem unum integrum segregandum c. That in the compasse of a weeke one whole day should be severed from the rest Hom. 10. in Genes But the ceremoniall part of this precept in the prescript of the seventh day bindeth us not now as the Apostle saith Let no man condemne you c. in respect of an holy day of the new Moone or of the Sabbath c. Coloss. 2.16 Vrsin 2. Object The
desire to be washed of wantonnesse and pleasure it 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
attende c. In all thy works wait for the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother
Commandements following Tostat. qu. 19. Contra. 1. Paulus Burgensis doth herein finde fault with Lyranus for it is evident by that sentence borrowed from Augustine that he which suffereth his brother to perish when it is in his power to helpe him in effect killeth him and so is a transgressor against the sixth Commandement Thou shalt not kill 2. And as for the workes of mercy they are commanded in those severall precepts where the contrary is forbidden as the same Law which forbiddeth to take away a mans life commandeth us if it be in our power to preserve it and where we are inhibited to take away our neighbours goods wee are likewise willed to relieve him with ours where there is cause and in the same Commandement where it is made unlawfull to take away our neighbours good name it is enjoyned that wee should by all meanes seeke to preserve it QUEST XVII Of the true reading and meaning of these words that they may prolong it THat thy dayes may be prolonged But in the originall it is put in the active that they may prolong as read Iun. Momanus 1. Some referre it unto the parents that they by their prayers and blessings may cause the life of their children to be prolonged Oleaster As in the same sense they are said to receive them into everlasting tabernacles Luk. 16.4 and men are said to save 1. Timoth. 4.16 and Iam. 5.20 sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements which shall procure long life to those which obey them 3. But the verbe is rather here taken impersonally and in the signification of a verbe neuter That thy dayes may prolong that is may bee lengthened so the Childe And it is an usuall phrase with the Hebrewes to put the active in a passive signification as Iob 4.19 They shall destroy them before the moth that is they shall bee destroyed and Iob 7.3 They have appointed painefull nights unto mee that is were appointed unto me Iun. And this seemeth rather to bee the sense because Saint Paul so taketh it Ephes. 6.3 That it may be will with thee and that thou maist live long in the earth Simler QUEST XVIII In what sense the Apostle calleth this the first Commandement with promise BUt whereas Saint Paul saith that this is the first Commandement with promise Ephes. 6.2 hereupon this doubt ariseth in what sense the Apostle so calleth it seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God Hereunto divers solutions are made 1. Hierom bringeth in two expositions yet resolving of neither As first how some doe take the whole Decalogue because it was first given unto the Israelites after their comming out of Egypt for one Commandement and so would have this promise not peculiar unto this precept but unto all the rest But this is against the Apostles meaning for he doth annex this promise as peculiar to this duty of honouring our parents and calleth this the first Commandement with promise 2. Others doe thinke that in the second Commandement Non tam promissionem prolatam quà m sententiam in landes Dei esse finitam That it is not so much a pronouncing of a promise as an ending of the sentence in the praises of God but herein the fifth Commandement the promise is divided from the precept and the sentence is broken off and not continued as there But Hieroms reason overthroweth this answer Observa quòd verba sunt sponsiones c. Observe that these are words of covenant shewing mercy unto thousands and they are added as a reason joyned to the Commandements Hieron in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus Hac causa dixit quod est mandatum primum in promissione ut discerneret inter mandata quae ad Deum mandata quae ad homines pertinent Therefore he said Which is the first Commandement with promise that he should discerne betweene the Commandements which appertaine unto God and those which belong unto men Ambros. in 6. ad Ephes. His meaning is that it is the first precept of the second Table with promise 4. But I rather resolve with Simlerus and Vrsinus that this is the first precept that hath any speciall and particular promise the other promise added to the second Commandement is generall to all those that love God and so not restrained only to that precept but is extended generally to the obedience of the whole law QUEST XIX Why the promise of long life is made to obedient children THat thy dayes may belong c. 1. Cajetane giveth this reason why this promise of long life is made to obedient children Tanquam gratis acceptâ— Ã parentibus beneficio vitae As being thankfull for the benefit of life received of their parents for it is fit that they which are thankfull to their benefactors should enjoy the benefit long Calvine also to the same purpose God doth shew his favour in prolonging of this life Vbi erga eos grati sumus quibus â—am acceptam ferre cenvenit When we are thankfull to those of whom we have received it So also Thomas Qui non honorat parentes tanquam ingratus meretur vita privari He that honoureth not his parents deserveth as an ungratefull man to bee deprived of life which he received of his parents 2. Thomas Aquin. also yeeldeth another reason In those precepts it was necessary to adde a promise ex quibus videbatur nulla utilitas sequi vel aliquae utilitas impediri where no profit was either not expected or seemed to be hindred therefore in the second Commandement which forbiddeth idolatry a generall promise is propounded because by the worship of Idols Idolaters looked for great benefits which seemed by this meanes to be cut off and because parents being aged are wearing away ab eis non expectatur utilitas no profit is expected from them and therefore a promise is put to this precept of honouring parents Sic Thom. 1.2 qu. 100. art 7. ad 3. But this reason seemeth somewhat curious 3. Oleaster rendreth this reason Because parents doe prolong the childrens dayes precibuâ— by their blessings and prayers 4. Thomas addeth further this reason is put to ne credatur non deberi praemium c. lest a reward might be thought not to be due for the honouring of parents because it is naturall QUEST XX. What other blessings are promised under long life BY long life here not only the lengthening of dayes is understood but other benefits also 1. Tostatus giveth this reason because without other temporall blessings vita laboriose miserabiliter ducitur mans life seemeth to be but full of labour and misery and so no blessing quaest 20. 2. Pelargus thus distinguisheth these blessings Vt triplex honor ita triplex pramium As a threefold honour is to be yeelded to parents so a threefold reward is promised pro honore obediâ—ntiae vita gloriosa for the honour
gave way Cajetan 5. All the people thus spake not to Moses but their Elders and the chiefe of them came in the name of the rest Deut. 5.23 Iun. QUEST V. Why the people desire that Moses would speake unto them Vers. 19. ANd said to Moses talke thou with us 1. Some doe here lay fault and blame upon the Israelites in refusing to heare the voice of God and chusing rather that Moses should speake unto them But the Lord commendeth them for so doing Deut. 5.28 They have well said all that they have spoken Therefore they thus spake not as preferring Moses voice before the Lords but because they were not able to heare the Lords voice being so terrible Tostat. quaest 37. 3. And the Lord terrified his people with his thundering voice for these two causes 1. That the people hereby should learne and be taught to feare the Lord. 2. And that they might be driven of themselves by this meanes to desire the ministery of Moses in speaking unto them for it was fit and requisite that as the Lord the Authour and founder of nature had by his owne mouth given such Lawes as were grounded upon nature such as were so evident even by the light of nature as that every one might at the first understand and acknowledge them so that the rest of the Lawes which were not so evident but needed explanation should be declared and rehearsed by Moses Sic Tostat. 4. Beside herein Moses was a type and figure of Christ who is the Mediator betweene God and us and by whom the will of God is revealed unto us Marbach Pelarg. 5. Moses herein formam boni aâ—ditoris describit c. describeth the forme of a good auditour who promiseth to heare and fulfill the precepts of their master Gloss. interlinear QUEST VI. Why the people are afraid they shall dye Vers. 19. LEt not God talke with us lest we dye Wee shall finde in Scripture that it was an usuall thing for men to feare that if they had seene God they should dye as Iacob counteth it a great benefit that he had seene God and yet lived Genes 32. So Gedeon and Manoah when they had seene God were afraid 1. Tostatus maketh this the cause of this feare that if they heard Gods voice any more they should dye because of the infirmity of the body which could not endure the Lords terrible voice for as the harmony of the body is dissolved by any excessive quality as with exceeding great heat or cold Ita excellens tolerabile vel terribile corrumpit potentiam tolerantem So an exceeding terrible or tolerable thing corrupteth and confoundeth the tolerating faculty Tostat. quast 38. But the cause of this feare is not so much in the body for Adam before his fall could endure the voice of God well enough 2. Some understand this of everlasting death Gloss. interlinear But it is evident that they meane the outward and corporall death which is contrary to this temporall life for thus the people say Deut. 5.24 Wee have seene this day that God doth talke with man and he liveth 3. Cajetanus doth gather these two reasons of this their feare both that terrible fire which they were afraid to come neere and the thundring voice of God which they could endure no longer to heare and these two reasons are expressed Deut. 5.25 Now therefore why should we dye for this great fire will consume us if wee heare the voice of the Lord our God any more we shall dye 4. But the greatest cause of this their feare was their sinne Conscius homo peccati c. metuit iram Dei c. Man being guilty to himselfe of sinne feareth the wrath of God Simler as Peter said to our blessed Saviour Luk. 5.8 Lord goe from me for I am a sinfull 〈◊〉 QUEST VII How the Lord is said to come unto them and why Vers. 20. GOd is come to prove you 1. God is said to come unto them not that he goeth from place to place but he came unto them by certaine effects his sinnes and wonders and two other wayes beside the Lord commeth by his word and by afflictions and crosses Simler 2. There are three ends of the Lords comming unto them 1. To trie them 2. That his feare may alway be among them 3. That they sinne not All these three arise one from the other probation and triall worketh feare and feare causeth to flee from sinne 3. So although Moses free them from one kinde of servile feare which was the feare of death and destruction yâ—â— he retaineth them still in that profitable kinde of feare whereby they might be kept in awe and obedience still Simler QUEST VIII How the Lord is said to tempt and prove his people Vers. 20. GOd is come to prove you 1. Deus metaphorice non proprie tentat c. God is not said properly but metaphorically â—o tempt as he is said to be angry Quiâ— facit effectum 〈◊〉 c. because he worketh the like effect as he which tempteth that is to cause the feare and obedience of the people to appeare Cajetan 2. God tempteth the Devill tempteth and man is said to tempt God is not said to prove or try for his owne knowledge and experience Cum omnia Deus videat priusquam 〈◊〉 seeing God knoweth all things before they are done Chrysost. hom 41. in Ioanu But God trieth and proveth Vt nos manifestemur aliis that we should be manifest to others as Abrahams obedience was made knowne to all in that he refused not to sacrifice his sonne vel nobis ipsis or to our selves as the Israelites were tempted in the wildernesse that it might be knowne what was in their heart Deut. 8.2 Tostat. Satan tempteth quia evertere â—ititur because he goeth about to supplant and overthrow us as hee tempted Iob. Home aliquando tentat ut probat aliquando ut rapiat Man sometime tempteth to prove sometime to catch as the Scribes and Pharisies tempted Christ to entangle him Ambros. in 2 Cor. 13. QUEST IX Why the people stood afarre off and where Vers. 21. SO the people stood afarre off 1. Cajetanus thinketh that the people returned not to their tents but stood a little from the mountaine and continued in the place whither they fled before vers 18. Tostat. 2. But it is evident Deut. 5.30 that they were bidden to goe unto their tents Iun. For as Moses went up neerer unto the presence of God so the people went still further backward unto their tents being so commanded of the Lord. 3. The mysticall signification hereof is that our sinnes doe make us stand aloofe off from God untill wee be reconciled by a Mediatour whereof Moses was a type and figure here Simler QUEST X. How Moses is said to draw neere to the darknesse BVt Moses drew neere unto the darknesse c. 1. Moses was in the darknesse before for all the hill was covered with smoake but he was not in that darknesse wherein
will as if a man shoot an arrow and kill a woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in
publike peace and safety is violated as in the Campe among souldiers and robbing by the high way where ones life is put in danger All these kindes being more than simple thefts may receive the sentence of death by Moses Law and Magistrates herein may with a good conscience execute the rigour of the Law upon such violent outragious impudent wanton and incorrigible thefts But they are wisely to consider every circumstance and the occasion that draweth one to steale whether he doe it of necessity to releeve his hungry soule or of an evill custome and obstinate minde to maintaine his lewd and unthrifty life In the first case it seemeth to be too sharpe to take away ones life unlesse he be such an one as will take no warning but continueth hardened in his sinne And so for simple and single theft only except it be in stealing of men unlesse it be aggravated by other circumstances concurring 〈◊〉 violence rapine obstinacie custome in sinne and such like neither the Law of Moses prescribeth punishment of death nor yet is it practised by our Lawes which in such cases intend favour by allowing the privilege of the booke See before p. 6. QUEST IV. Why the theefe breaking up might be killed Vers. 6. IF a theefe be found breaking up c. 1. R. Salomon thinketh that this Law which alloweth the theefe found breaking up an house to be slaine is understood not only of theeves that breake in by night but by day also and that clause which followeth When the Sunne riseth upon him they interpret metaphorically that if it be evident and manifest as the light that the theefe came not only to steale but to kill that whether by day or night he may be killed So also the Chalde Interpreter seemeth to follow the same sense Si oculus testium vidit eum If the eye of witnesses saw him that is if it were evident that he came not only as a theefe but to assault Contra. Though this be true that a man might defend himselfe even by day against him that assaulted his life yet this is not the meaning here the words of the Law are literally not metaphorically to be understood 2. The reason of this difference betweene a night theefe and a day theefe is because in the night breaking in it is not knowne whether he came to steale only or to murther but in the day it may easily appeare by his armour and weapons Tostat. Simler Beside in the day he may call for helpe against the theefe which cannot be so well done in the night when he is left without all other remedy but his owne defence Galas Marbach And in the day he may have witnesses of his theft and so convent him before the Magistrate Lippom. 3. The Romane Lawes allow not onely to kill a night theefe but a day theefe also si se tel◠defenderit if he defend himselfe by a weapon Moses Law much disagreeth not for though he that commeth only as a theefe in the day time is not to be killed but to make restitution only yet if he come with weapons as having a murtherers intent now he may be repelled by force even as a night theefe may not now as a theefe but as one which commeth to assault and murther Iunius QUEST V. How it is made lawfull for a private man to kill a theefe Vers. 2. ANd be smitten that he dye no bloud shall be imputed 1. Cajetanus here observeth that this Law simply alloweth not to kill the theefe but if a man smite him in his owne defence not intending to kill him that in this case he shall be free Percussio fuit intenta mors autem per accidens sequnta c. He intended only to smite him but death followed accidentally upon such smiting so also Simler Non probat ut animo occidendi feriatur This Law alloweth not that he should be stricken with a minde to kill him sed indulget affectui c. but it beareth with a mans sudden passion if in defence of himselfe it so fall out that he be killed 2. But this Law seemeth not only to permit one to smite a night theefe but directly to kill him also so it be not with a desire to kill him where he may otherwise escape but to defend him and his from violence which he cannot doe unlesse the theefe be killed Borrh. 3. For seeing both the Law of nature and other Civill lawes doe allow a man to defend himselfe now when the Lawes doe arme a man they seeme publicam personam imponere to impose upon him a publike person so that now he smiteth not as a private man but by authority of the Law and in this case he is tanquam minister vindex Dei as the minister and revenger of God so that he doe it not of a lust and raging desire to be revenged but intending to use a lawfull defence in the safegard of his owne life Gallas And the case is here all one as if a man being set upon by the high way should kill him that maketh the assault upon him Marbach QUEST VI. After what manner the theefe was to be sold. Vers. 3. HE should be sold for his theft c. 1. So was also the Law among the Romans that the debter should be given up in bonds unto his creditor Whereupon Cato was wont to say Fures privates in nexu compedibus vivere publicos in aur◠purpura c. That private theeves lived in chaines and fetters but the publike in gold and purple c. But this custome because it seemed very hard was abrogated by the Law of Arcadius and Honorius Gallas 2. But here it must be considered whether the theefe were an Hebrew or a stranger if an Hebrew how great soever the debt were for his theft he could be but sold over for six yeeres for all Hebrew servants were to goe out free the seventh And as the theft was valued so should he serve more yeeres or fewer But if he were a stranger he might be sold over to serve all his life if the value of the theft were great if it were but small he was but to be sold to serve so many yeeres as might suffice to recompence the theft Tostat. QUEST VII Why the theefe is only punished double with whom the thing stollen is found Vers. 4. HE shall restore double 1. That is one beside that he stole because that is found in his hand which is stollen and so restored Iun. And so must the five oxen be taken which the theefe must make good five with that which was stollen Lippom. 2. Now the reasons why when the thing stollen is found only double must be restored and five or foure-fold when it was killed or sold are these 1. Because he seemeth to be the more cunning theefe when the thing stollen cannot be found 2. Adhuc difficilior ratio in investigando and it is harder to finde out the theft and therefore he is
worship even naturall reason teacheth As even among the Heathen the publike ministers were publikely maintained as souldiers and such like whereupon the Apostle saith Quie militat propriis stipendiâ— Who goeth a warfare of his owne charge Partim erat judiciale quantum ad determinationem decimae partis c. It was partly judiciall in the determination of the tenth part that whereas the tribe of Levi being the twelfth tribe was consecrated to the service of the Tabernacle who had no possessions as the other tribes it was thought reasonable that the other eleven tribes should give unto them the tenth part of their fruits and increase that there might be some equalitie that although the tribe of Levi were not the full tenth part of Israel yet the tenth of the profits was granted unto them ut honorabilius viverent that they might be maintained more honourably quia aliqui per negligentiam transgressores futuri erant and to make amends for them which should transgresse herein of negligence So Thomas There was beside a ceremoniall respect in the paiment of tithes because they were then due for the ceremoniall service and externall sacrifice of the Tabernacle and in respect of the necessitie of the law of tithes that the Levites were to be maintained thereby and by no other meanes or way In both which respects the law of tithes touching the ceremonie is not in force now nor yet as it was a judiciall constitution but in respect of the equitie thereof and morall part it ought still to remaine Here then we dissent first from them which thinke the law of tithes was altogether a ceremonie and so bindeth not now which seemeth to be the opinion of Gallasius Non jubemur jam fruges c. pastoribus pro munere offere Wee are not commanded now to offer our fruits to the Pastors for a gift c. for this is contrarie to the Apostle Galath 6.6 Let him that is taught in the word make him that hath taught him partaker of all his goods If of all his goods how is he not to yeeld unto him of his very fruits and increase Secondly the opinion of the Rhemists is likewise to be refused which hold the paiment of the very tenth a naturall dutie and so not to be altered for if this were so it were not lawfull by any other meanes equivalent to tithes by contribution or otherwise to provide for the maintenance of the Ministers for being a naturall dutie it ought not to bee changed But in S. Pauls time the Pastors and Churches were provided for otherwise than by tithes as by liberall benevolence and contribution for the which he commendeth the Macedonians for their bountie that wayes 2 Cor. 8.2 The Rhemists also have another assertion that tithes are due to the Priesthood of the new Testament whereas they are not now challenged in the right or respect of any externall sacrifice or sacrificing Priesthood which hath no institution in the new Testament which acknowledgeth Christ onely a Priest for ever after the order of Melchisedech but in regard of the word preached and other ministeriall duties and sowing of spirituall things 1 Cor. 9.11 Thirdly the opinion of the Canonists that the tithes are precisely due jure divino by the divine law is confuted by Bellarmine for then all those Churches should transgresse Godâ— ordinance which have brought in any other ordinance so it be equivalent to tithes for the maintenance of the Ministers of the Gospell otherwise than by tithes Fourthly neither yet can I altogether subscribe unto the opinion of Thomas that saith Determinatio decimae partis est solvenda authoritate Ecclesiae That the determinate tenth part is now in the time of the new law paiable by the authoritie of the Church c. But it may safely be affirmed that tithes are due jure divino by the divine law and by the word of God and not onely commanded by the constitution of the Church first negative negatively tithes are so due simply and absolutely that is that none have right unto tithes but the Pastors and Ministers of the Gospell but what is once consecrated truly to religious uses ought so to continue Secondly affirmatively also this assertion is true though primaria now directly and precisely the tenth part is not now exacted by the law of the Gospell yet secundaria c. ex consequenti secondarily and by good consequent tithes are now due by the word of God not onely in generall that Ministers should bee maintained but in regard of that particular proportion of the tenth at the least for the liberall and sufficient maintenance of the spirituall Ministers is grounded upon the law of God and nature and who can be a better Judge of this sufficiencie than God himselfe who first in his wisdome did set this proportion of the tenth in the fittest allowance for his Ministers so that whosoever should innovate this ordeâ— as thinking some other course to be more convenient should seeme therein to make himselfe wiser than God But for the further discussing of this matter I likewise referre the Reader to the former place 6. Controv. Of the Lenten fast ANd because mention is here made of tenths I will adde one word of that curious observation which Lippoman hath out of the collections of the Fathers concerning the Lenten fast which they would have warranted by this law of tithes because the whole yeare consisting of 365. dayes the full tenth hereof ariseth to 36. dayes the time of the Lenten fast So also Bellarmine maketh this one of the reasons of their Lenten fast Contra 1. But this account agreeth not with the time of Lent which continueth six weeks full and foure dayes beginning at Ash wednesday which is the first day of Lent which in all make 46. dayes if they abate the Lords dayes for the six weeks there yet remaine 40. dayes if they will have the saturdayes also abated there will bee then but 34. dayes left so no wayes can they make these accounts to agree 2. They would shew themselves herein wiser than God who did appoint his holy dayes by sevens not by tennes 3. The Lenten fast then 〈◊〉 now observed not as a spirituall tenth of time in respect of any religious use but as a politicall iâ—â—erdiction and time of restraint for the good of the Common-wealth 7. Controv. Against free will in good works Vers. 29. THe first borne of thy sonnes c. Isidore hath here a good observation Spiritualiter 〈◊〉 principia honorum operum ostendunt c. Spiritually the first borne doe shew the beginning of good works by this the Lord sheweth bonâ—â— voluntatem c. ad ipsius gratiam pertinere that a good will which goeth before the worke belongeth unto his grace against the Pelagians who ascribe the beginning of good works to their owne free will 6. Morall observations 1. Observ. To be faithfull in the graces and gifts of the spirit committed to
seventh moneth and so they continued there during the two other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to
In what forme the Lord appeared like consuming fire vers 17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the
moved by so great a miracle should not contemne their doctrine Osiander Marbath 4. Cyprian also maketh this morall use hereby to shew the utilitie of fasting Quoties aliquid à Deo obtinere conati sunt jejuniis inâ—â—huere lachryâ—â—iâ— c. Holy men when they would obtaine any thing of God gave themselves to fasting 5. Curiously to search out any other cause of this fortie dayes fast were a vaine labour as Cajetane well saith Non est 〈…〉 quis divini miraculi opus fuit c. A reason must not bee sought of the number it being a worke of a divine miracle Cajetan QUEST XXV What Moses did in the mount these 40. dayes and 40. nights NOw if it be asked what Moses did in the mountaine these 40. dayes and 40. nights it may be answered 1. That the Lord did all this time instruct Moses concerning the Tabernacle and the things thereto belonging and touching the sacrifices and rites thereof as they are set forth in Leviticus And therefore Moses descending is not mentioned till the description of the Tabernacle and every part thereof is finished And Levit. 27.24 it is evidently expressed that the Lord taught Moses all those ordinances in mount Sinai 2. Now Moses fasted 40. dayes and nights the second time but then he was wholly occupied in humbling himselfe by prayer Deut. 9.25 thâ— first time of 40. dayes then was spent in Moses instruction rather than the other Tostat. cap. 25. qu. 1. 3. God could have dispatched Moses in a moment but this was 〈◊〉 give authoritie to him and his law B. Babingâ— 4. Places of Doctrine 1. Doct. Of the distinction of the persons of the Trinitie Vers. 1. HE said to Moses come up to the Lord. Both he that speaketh and he whereof he speaketh is the Lord. Hence appeareth the distinction of the persons in the Trinitie the like place wee reade Psal. 110.1 The Lord said unto my Lord c. Marbach 2. Doct. The word and Sacraments must goe together Vers. 7. HE tooke the booke and read it c. Before Moses sprinkled the people with bloud the signe of the covenant he first readeth the booke of the covenant whereby we are taught the right use of the Sacraments that the doctrine ought to goe before the signe Aliter insoria erunt signe c. Otherwise the signes are but trifling and vaine Calvin The word must be joyned with the element This course the Apostle taketh with the Corinthians teaching them the right use of the Sacrament that they might come together with profit and not with hurt 3. Doct. Nothing to be taught beside Gods word Vers. 12. THe law and commandements which I have written for to teach them This sheweth Nihil docendum praeter oracula Dei That nothing should be taught beside the word of God Borrh. Which Bedae before him noted well that no man must teach the people of God other precepts quam quae ipse Dominus docuit than those which the Lord himselfe hath taught as S. Paul saith I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 5. Places of Controversie 1. Controv. Against the Romanists that the whole institution serveth to consecrate the Sacraments Vers. 7. HE read in the audience c. Moses first readeth the summe of the covenant before he addeth the signe of the covenant which was the sprinkling of bloud by the which we learne that the Sacraments are not consecrated by a certaine forme of words to bee used over them but by reading and rehearsing of the whole institution such a cleare and distinct voice must be used Quae ad homines dirigitur ad fidem gignendam valet Which is directed to men and is availeable to beget faith Calvin Contrarie to the doctrine and practice of the Romanists who denie the elements to be consecrated by all the words of institution but by a certaine forme of speech to be used over the Sacraments as in the Eucharist This is my bodie this is my bloud c. whereas the whole action of rehearsing the institution invocation receiving thanksgiving do helpe to consecrate the Sacrament See more hereof Synops. Centur. 2. err 90. pag. 454. 2. Controv. Against the reading of Scriptures in a strange tongue FUrther Oleaster here observeth beside Hominem paciscentaâ— debere cognoscere ea ad qua se obligat That a man making a covenant ought to know those things whereunto he hindeth himselfe c. which annotation doth evidently convince the Romanists of great error who doe not cause â—he people to understand those things which they binde themselves to keepe seeing neither the Scriptures are read nor the Sacraments administred in such a tongue as they doe understand for the Apostle saith If I come unto you speaking tongues what shall I profit you See more hereof also Synops. Centur. 1. err 3.4 3. Confut. Against Cajetan that this place is not misallâ—â—ged Heb. 9.19 Vers. 8. BEhold the bloud of the covenant Cajetane among other exceptions which he taketh to the authoritie of the Epistle to the Hebrewes urgeth this that the Author of that Epistle chap. 9.19 alluding unto this place translateth this word berith here used which signifieth a covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament now betweene a covenant and testament there is great difference Contra. The author in no other sense useth thâ—◠〈◊〉 〈◊〉 〈◊〉 than S. Paul elsewhere who by the same word expresseth the Hebrew berith 〈…〉 signifieth either covenant or a testament And Hierome testifieth that the 〈…〉 for the 〈◊〉 doe turne the word 〈◊〉 by that Greeke word But 〈…〉 signifie a testament shewing the true effect and substance of that ceremoniall covenant consumed by the sprinkling of the bloud of beasts in this covenant and testament made betweene God and us in Christ and ratified in his bloud 4. Controv. Whether the Divine substance of God can be seene Vers. 10. ANd they saw the God of Israel c. Here we must take heed of two errors one which Hierome imputeth to Origen who did thinke the Godhead of the. Father to bee so invisible as that it could not be comprehended of the Sonne the other was of the Anomeans whose heresie was this Naturam Dei non esse invisibilem That the nature of God was not invisible in this place they saw God not 〈…〉 Divine essence and substance which is invisible and incomprehensible but they saw some evident 〈◊〉 of his glorious presence and Majestie as Gregorie saith Vidiri 〈…〉 ipsam naturae suae speciem non potest God may be seene by certaine representations but according 〈…〉 shew of his nature he cannot c. The faithfull have both in this world a sight of God as our bleâ—â—â—â— saith Blessed are the pure in heart for they shall see God and they shall see him more fully in 〈…〉 as the Apostle saith We know when he shall appeare we shall be like him for we shall see
an habitation of sucan to dwell as the Lord himselfe saith chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes
sinne Vers. 25. And thou shalt burne them in the Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they
QUEST XL. Whether all these rites were of the necessitie of the 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
the inferiour or common Priests garments which remained exutic pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â— Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called â—hel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi 〈◊〉 esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrâ—n Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of 〈…〉 omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâ—â—â—ed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissâ—rum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the
upon the 10. Commandement 4. Wherefore the Commandements are thus best sorted that to the first belong foure prescribing our dutie toward God to the second six touching our neighbour the last Thou shalt not covet c. being but one intire precept as is shewed in the places before quoted QUEST XLVI Whether the writing of the tables were the first writing in the woâ—ld Vers. 16. ANd the writing c. Ferus inferreth upon this Quòd Deus fuerit primus author scripturae literarum c. That God was the first author of writing and letters 1. Because Cadmus that is said to have invented the letters among the Greekes was long after in the time of Othâ—â—iel one of the Judges and Nicostrata or Carmentis which found out the Latine letters was in the time of Iair another of the Judges 2. And it was fit that no other should be the author of so profitable a thing but God for there is nothing that bringeth us neerer to the knowledge of God than writing therein is contained the historie of things past and present and the declaration of things to come And thereby God speaketh unto us and declareth his will 3. So this is the third gift that God hath given unto man to bring him to the knowledge of himselfe the first is to meditate in the minde of God the second to expresse the meditation of our minde by speech the third to commit to writing sic Ferus Wherein as Ferus in some thing collecteth well that the invention of the Hebrew letters was more ancient than the times of Cadmus or Carmentis and that so profitable an invention came from God yet two things hee affirmeth the one being uncertaine whether this invention proceeded from God mediaâ—ely or immediately the first is more probable as other arts of graving and working in brasse and such like were invented by men Gen. 4. yet through Gods gifts the other is untrue that this writing of the tables was first of all for before this chap. 24. it is said that Moses wrote all the words of the Lord in a booke And although Moses is held to have beene the most ancient writer in the world as is proved before qu. 7. in 2. Exod. yet it is like and verie probable that letters and writing were in use before Moses time as is likewise shewed before quest 13. upon the second chapter QUEST XLVII Where Ioshua stayed all the while Moses was in the mount Vers. 17 ANd when Ioshua heard c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine for then he should have heard what the Lord had told Moses concerning the making of the golden Calfe which he was ignorant of as it appeareth afterward by his speech to Moses Ferus 2. But whether hee returned to the camp or not during this space of fortie dayes and fortie nights some make it doubfull as Hugo de S. Victor because onely in ascensu descensu legiturfuissaecum Mose he is read to have beene with Moses in his going up and comming downe yet it is evident by thâ—se reasons that Ioshuah all this while returned not to the camp 1. Seeing Ioshua met Moses in the uppermost part of the hill when they had no sight of the camp but onely heard a noise a farre off as the next words shew it had beene too laboursome for Ioshua everie day to goe downe and come up againe so high into the hill 2. He not knowing the time of Moses returne by this meanes might have missed of him and so failed in his attendances Tostatus qu. 25. 3. If Ioshua had beene in the camp he could not have beene ignorant of that which was done there as it appeareth he was by his speech to Moses Iunius Cajetan 3. Therefore Ioshua stayed in that place where Moses left him when he was called up into the thicke cloud Ioshua followed Moses up still into the hill after Aaron and his two sonnes and the Elders were departed chap. 24. and when Moses was called up after six dayes into the top of the hill there Ioshua stayed where hee had stood waiting with Moses But how Ioshua was occupied these fortie dayes and nights is not expressed nor whereof he lived he might feed of the Manna which might fall also in that place Tostatus Without eating any thing it is not like hee continued as Moses did such a miracle would not have beene omitted as it is so written of Moses QUEST XLVIII Whether Ioshua first heard the noise Vers. 17. ANd when Ioshua heard the noise c. 1. Tostatus here noteth that Ioshua first heard the noise and shouting because it is likely he was quicker of hearing than Moses who was now 80. yeares old and Ioshua about 39. or 40. But seeing Moses immediately maketh answer that it was not the noise of warre in the host it seemeth that his eare was not heavie in that he discerned the noise what it was and Moses must bee supposed to have beene verie deafe that could not heare such a confused noise and shouting the reason why Moses though he heard the shouting as well as Ioshua yet first spake not was for that he had revealed nothing yet to Ioshua concerning the sinne of the people Iosuae verba indicant silentium Mosis Ioshuahs speech declareth Moses silence Lippoman 2. Lyranus thinketh that Moses discerned of the noise what it was propter vivacitatâ—â— sensus c. because of the quicknesse of his sense in his old age for being 120. yeares old his eye was not dimmed nor his naturall force abated Deut. 34.7 But although Moses at these yeares had fresh and quicke senses it is not like that they were more lively than Ioshuahs at halfe his yeares 3. Tostatus thinketh that Moses immediately after Ioshuahs speech did not discerne the noise but after some pause as they went on still walking he perceived more But in that Moses maketh answer unto Ioshuah it seemeth there was no long pause made but that Moses in the same place having listened with his eare gave judgement of the noise 4. The verie cause therefore why Moses ghessed right what this noise meant was for that God had revealed to him before what the people had done Moses pramonitus intelligebat quid sonus populi vociferantis portenderet Moses being premonished did understand what the noise of the people shouting out did portend Lippom. Gallas Lyranus also toucheth this reason QUEST XLIX Why Moses anger was kindled at the fight of the Calfe and not before Vers. 19. AS soone as he came neere c. he saw c. so Moses wrath waxed hot c. 1. Gallasius thinketh that Moses Satis ira accensus audita populi defectione was sufficiently angrie and moved already as soone as he had heard that the people had fallen away and that this anger was more increased by that which he saw But although Moses when the Lord told him what the people had done was
tenth part which was no great matter for them to doe Oleaster giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his
face was glorious as S. Paul also calleth it the glory of Moses countenance 2 Cor. 3.7 So also reade the best Interpreters Vatab. Montan. Paguin Oleast Iunius QUEST XLVIII Why it pleased God to give such great glorie unto Moses countenance NOw it pleased God to print such a majesty and shining glory in Moses countenance for these reasons 1. God did bestow this gift upon Moses as a speciall signe of his favour and love toward him 2. By this the people might be assured that the Lord had heard Moses prayers and that he would renue his league with them and take them into his protection 3. And by this meanes Moses should be had in greater reverence and reputation with the people Tostat. quaest 25. Simler 4. This was done also ut lex illa valde honorata crederetur c. that the Law it selfe should be held to be glorious and honourable the Minister whereof was so glorious Tostat. 5. Thereby was signified also the inward illumination which Moses had whereby he was able to shine unto them in purenesse of doctrine 6. It also shewed what the righteousnesse of the Law is onely a shining of the face that is of the externall works before men it cannot afford the inward and spirituall justice in the sight of God Simler 7. Rupertus by these second tables which Moses brought downe with such great glory understandeth the glory of the Gospell But because the Apostle setteth the glory of the Gospell against the glory of the Law and sheweth that in respect of the exceeding great glory of the Gospell the Law was not glorious at all 2 Cor. 3.10 I rather preferre Origens elegant collection Nihil in lege gloriosum habet Moses praeter solam faciem That Moses had nothing glorious in the Law beside his face his hands were leprous by putting them into his bosome his feet also had no glory he being bid to put off his shooes and so by that ceremony he was to deliver over the spouse unto another But in the Gospell he appeared in the mount with Christ totus glorificatus all glorified c. Thus Origene elegantly sheweth the preeminence of the Gospell before the Law 8. Ambrose sometime thus applieth it Vultus patris filius The countenance of the father is the sonne and so maketh Moses a type of Christ who is the glory of the Father But that application is more proper Vultus Moses fulgor est legis fulgor autem legis non in litera sed in intellectu spirituali The countenance of Moses is the brightnesse of the Law the brightnesse of the Law is not in the letter but in the spirituall understanding which was hid from the Jewes QUEST XLIX Why Moses face shined more now at Moses second being in the mount than before 1. SOme give this reason why Moses face did shine now at his second being with God rather than at the first time because then Moses had not tam claram cognitionem such cleere understanding and knowledge of God as now which is signified by the shining of his face Lyran. 2. Rab. Salomon saith that by the laying of Gods hand upon Moses face it became bright and shining but Moses sight was hindred by that meanes from seeing Gods great glory and it was not the hand of that glorious body which appeared to Moses but some mist or cloud that was cast before Moses as is shewed before chap. 33. quest 51. 5. Gallasius saith it was illustre testimonium familiaris illius communicationis c. a most cleere testimonie of that familiar communication which Moses had with God But Moses had familiar conference with the Lord before for he spake unto him face to face chap. 33.11 4. Lippoman Ex longa collocutione conversatione cum Deo assecutus est c. Moses obtained this by his long conference and conversing with God But Moses had stayed as long before with God forty dayes and forty nights 5. Therefore the reasons rather are these 1. This glory was given him ad honorem legis for the honour of the Law but the first tables were broken and therefore it was not to be given then but now for the honour of these tables which should remaine 2. Moses had desired that the Lord would give them preeminence before all other people which notably appeareth in this dignity conferred upon Moses their Governour which never any had before 3. But the speciall efficient cause of this glory was ex visu Domini by the sight of the Lord Moses had now a more cleere sight of Gods glory than before Tostat. qu. 25. as things which the beames of the Sunne beat directly upon seeme also to shine Simler Oriente die rubet terra iraceo colore perfusa When the day ariseth the earth seemeth to shine red as with saffron colour and precious stones give a bright hue to those things which are next them Ambrose So that glorious body which Moses saw lightened also his face And the holy Apostle alluding hereunto saith We all behold as in a mirror the glory of the Lord with open face and are changed into the same image 2 Cor. 3.18 So Moses face was changed into the image of that great glory which he saw in the mount QUEST L. Why the people were afraid to come neere Moses Vers. 30. THey were afraid to come neere him 1. The cause of this feare of the people was partly necessary in respect of their weaknesse and infirmity because they were not able to behold Moses face for the glory thereof as the Apostle noteth 2 Corinth 3.6 2. It was partly voluntary they would not come neere him for reverence sake taking that light and brightnesse for some divine thing Tostat. qu. 26. 3. Moses shining countenance was the rather a terrour to the people peccati nuper commissi sibi conscio being guilty in themselves of that sinne which they had lately committed Simlerus 4. The people also were hereby admonished ut quiddam altius lege requirerent that they should seeke for somewhat higher than the Law Gallas 5. And this further may be considered hanc illis dedecoris notam fuisse inustam c. that this was a marke of ignominie set upon them that by their sinne they had so farre separated themselves from the glorious presence of God that they were not able to indure the countenance of his servant Calvin 6. And herein appeareth a manifest difference betweene Moses and Christ the Law and the Gospell Contrarius splendor faciei Christi in qua amabilis gratia refulget The brightnesse of Christs face is contrary wherein amiable grace shineth Borrhaius QUEST LI. Whether Moses covered his face before he spake to the people or after Vers. 33. SO Moses had made an end of communing with them and had put a vaile upon his face 1. Calvin thinketh that first Moses talked with the people but he was constrained sermonem abrumpere populi discessu vel fuga to breake off his
were only in the West-end Vers. 33. HE made the middle barre to shoot thorow the boords Whether this middle barre went quite thorow the boords in the midst within is handled at large quest 22. chap. 26. whither I referre the Reader here only this point shall be briefely touched whether this middle barre were only in the West end of the boords and not on the sides 1. Tostatus thinketh it was only in the west end because it is said it went thorow from corner to corner but on the sides there was but one corner where it joyned with the west end neither was there any need of a middle bar for the sides but only in the ends to hold both the sides together Tostat. qu. 2. Contra. 1. Though the Latine Interpreter read from corner to corner yet the Hebrew word hakatzeh properly signifieth an end so it must be translated from end to end as Vatab. Pagnin Montan. Iun. Chalde the Septuagint read to the same purpose from side to side 2. The middle bar served not to hold the sides together for to that end were the two corner boords which were double but to strengthen the boords and to joyne them one to another therefore there was the like necessitie of this middle bar also in the sides as well as in the end 2. Wherefore the better opinion is unumquodque ex tribus lateribus habuisse talem vâ—ctem that everie of the three sides had such a bar Osiander For this middle barre was one of the five ranke of barres which was in the middest now everie side had these five orders or rankes of barres as is evident out of the text QUEST IV. To what purpose the hookes upon the pillars served Vers. 38. FIve pillars with their hookes c. 1. Some Hebrewes thinke that these hookes served to hang the sacrifices upon which should bee offered upon solemne dayes But that is not like for these reasons 1. The pillars which the first veile did hang before had also hookes vers 36. but thither were brought in no sacrifices 2. If the bloudie sacrifices had hung upon these hookes they would have marred and spotted the veiles 2. Therefore these hookes were to no other end than for the cords to be fastened to whereon the veiles did ride to and fro Oleaster The other questions out of this chapter see handled before chap. 26. 4. Places of Doctrine 1. Doct. That all things ought not to be common among Christians Vers. 3. THey brought still unto them free gifts Whereas the people are willed by Moses to bring their offerings toward the worke of the Tabernacle and afterward when they had brought sufficient they are bid to bring no more this sheweth that all things ought not to bee common among the people of God for then there could not be properly any gift because one should not give of his owne everie one having a like interest in that which was given Marbach 2. Doct. It is lawfull to possesse and enjoy riches ANd further in that some brought jewels of gold and silver and other precious things it is evident that it is lawfull to possesse and enjoy the riches of this world so they be well gotten and charitably used and employed Marbach Abraham was rich not onely in cattell but in silver also and gold Gen. 13.2 and Ioseph was a rich man that begged the body of Jesus Matth. 27.57 3. Doct. Of the right use of riches BUt in the possessing of riches speciall care must be had of the right use of them which is threefold 1. There is a necessarie use of riches either private as in the education of children and other domesticall affaires for he that provideth not for his owne c. is worse than an infidell or publike in civill duties as in paying custome tribute c. Rom. 13.7 and supporting other necessarie charges of the Common-wealth and in Ecclesiasticall as in maintenance of the Ministers of the Gospell Gal. 6.6 2. There is another use of riches in expences non ad necessitatem sed ad honestatem not for meere necessitie but for comelinesse and honestie Diogenes would not allow that any should weare a gold ring or have any other ornaments or feed of any delicate meat or use any costly apparrell But as the Scriptures alloweth diversitie of callings and degrees among men so it condemneth not that everie man in his order in his behaviour apparrell maintenance should bee sutable to his degree so it be done without pride and vaine-glorie as Ioseph being exalted to honour by Pharaoh did weare a gold ring fine linnen and a golden chaine he did also eat and drinke of the best 3. The third use of riches is in liberalitie and beneficence toward the poore with such sacrifices God is pleased Heb. 13. Marbach 4. Doct. The use of Temples and Churches lawfull Vers. 8. THey made the Tabernacle As the Israelites had their Tabernacle so is it lawfull for Christians to have Temples and Churches and peculiar places for the service of God yea we refuse not such places as have beene superstitiously abused in time past to idolatrie so they bee purged from all monuments of superstition The good Kings of Judah did indeed pull downe the houses of Baal and other idolatrous temples because it was not lawfull for them to have any more temples but one namely that at Jerusalem but the case is otherwise now with us Simler 5. Doct. Of the Church of Christ the parts divers kindes and the signes thereof THis Tabernacle was a type and figure of Christs Church which is a company of men acknowledging and worshipping the true God whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie them in his Kingdome This Church is either universall and generall or particular The universall Church called the Catholike Church comprehendeth the faithfull in all ages times and places and it consisteth of two principall parts of the triumphant Church in heaven or the militant here in earth This militant Church here in earth is said also to be holy and without spot partly by the imputation of the righteousnesse of Christ partly because the righteousnesse thereof is begun here and perfected in the next world It is also the seat of truth because it professeth Christ the foundation of all truth yet is it not altogether without spot in this world It is two wayes considered it is visible when a multitude doe outwardly professe the faith of Christ and in this visible Church there may be many hypocrites and carnall livers the invisible is the company or societie onely of beleevers who are knowne unto God and not unto the world Particular Churches are so said to be in respect of particular countries cities or families which all are in effect but one generall Church as all holding of the same head Christ Jesus This Church is knowne by certaine marks some which are essentiall unto it the preaching of the Word and puritie
other maintenance and living he holdeth it to be a deadly sinne And therefore it was the old use in the consecration of Bishops to aske of him that was consecrated vtrum velit Episcopatum whether he would have a Bishoprike who was twice to say nay but if any such desired a Bishopricke induceret illum ad mentiendum he that asked such question should enduce him to lie Thus farre Tostatus proceedeth well 2. But whereas that place of the Apostle will be objected If any man desireth the office of a Bishop he desireth a good worke 1 Tim. 3.1 he answereth he desireth indeed bonum opus a good worke but not bene he desireth it not well whereas the Apostle in these words as Hierom expoundeth them Ad operis desiderium non ad honoris ambitum provocat doth rather provoke and stir up unto the desire of the work not ambitiously to seek the honour c. The Apostle then in these words reprehendeth not but alloweth their desire which affect the callings of the Church rather prodesse quam praesse to profit others than to rule as Augustine saith 3. Wherefore this further may be added that in seeking or desiring the places and offices of the Church there are two extremes to be shunned the one was the fault of former times when they which otherwise were well qualified and enabled for Ecclesiasticall functions did altogether decline them and utterly refused to take that calling upon them as one Ammonius when he should have been ordained a Presbyter cut off one of his eares and threatned if they would not let him alone to cut out his tongue to make himselfe altogether unfit for that calling The other fault is incident to this age ambitiously to sue and seeke for the preferments of the Church such an one was Diatrephes who loved to have preeminence Wherefore that a meane may bee kept in desiring the places in the Church three things must bee considered 1. Hee that hath any mind to an Ecclesiasticall calling must first examine himselfe whether hee bee fitted and enabled with gifts and that in an humble opinion not in a blind selfe-love but such an one as is not furnished with gifts sinneth in putting himselfe forward to that place for the which he is not meet 2. He must propound unto himselfe as the chiefe and principall end the glorie of God and the edifiing of the people and not for maintenance or living sake offer himselfe 3. Hee must take heed that he use no indirect or unlawfull meanes by flatterie or briberie to creepe in and intrude himselfe 4. These conditions being well observed and these times withall considered wherein partly because of the great number and choice to bee had of sufficient men but most of all because vertue and learning is not duely respected and rewarded preferment is not offered unasked and undesired he that desireth a place in the Church as the Apostle saith desireth a good thing and therein is not to be discommended QUEST V. When the Tabernacle began to be set up Vers. 17. THus was the Tabernacle reared up the first day of the first moneth c. 1. Cajetane hereupon noteth that the Tabernacle was set up before one yeare was expired since their comming up out of Egypt whence they departed upon the fifteenth day of the first moneth so that there wanted fifteene daies of a full yeare This collection is verie evident out of the text and therefore Lippoman following the Septuagint had no reason to reject it 2. Simlerus thinketh that the Tabernacle which could not be set up in one day was begun to be set up before and now finished on the first day of the moneth which used to be a solemne day and it is like they kept not that solemnitie untill the Tabernacle was erected But it is evident by the text that Moses began now only to set up the Tabernacle upon the first day of the first moneth because the Lord appointeth that day for Moses to set it up in vers 2. therefore he began not before And the day wherein they began to set it up might be kept as a solemne day as well as the day wherein it was finished yet it may be thought that the feast of the new moone was not yet observed the Priests being not yet consecrated to whose office it belonged to solemnize that day with sacrifices 3. R. Salomon saith there were two erections and setting up of the Tabernacle one was quotidiana every day when it was set up in the morning and taken downe againe at night the other was stabilis erectio the sure or firme erecting of it which continued till the campe removed the first erecting of it began seven daies before but the second solemne and stable erecting was upon the first day of the first moneth Contra. This is the Rabbines owne device that the Tabernacle was every day set up and taken downe againe for it is contrarie to the text which saith that the cloud of the Lord was upon the Tabernacle by day and fire by night vers 37. untill the cloud ascended and then they went forward but if the Tabernacle were taken downe in the night the fire could not rest upon it 4. Calvine taketh this erecting of the Tabernacle for the removing of it from without the campe where it was set up and bringing of it within the host for his opinion is that the Tabernacle was set up before Moses going up the second time into the mount when he removed it without the host chap. 33.7 Contra. But that Tabernacle was not this great Tabernacle but another where Moses used to consult with God as is further shewed in the handling of that place And the great Tabernacle was made after Moses second comming downe as it is set downe in storie which without great necessitie is not to be transposed and as soone as the work was finished they brought it to Moses and then the Lord spake to Moses to set it up 5. Wherefore I encline rather to thinke that Moses according to the Lords commandement began onely upon the first day of the first moneth to set up the Tabernacle and so continued untill he had finished for in one day it was not all set up as it may be gathered chap. 7.1 VVhen Moses had finished the setting up of the Tabernacle hee did not then begin and finish in one day QUEST VI. What Testimonie was put into the Arke Vers. 20. HE tooke and put the testimonie in the Arke c. There were in and beside the Arke these foure things the tables of the Law the pot of Manna Aarons rod and the booke of the Law which Moses writ but none of these are heere understood by this Testimonie but only the tables of the Law 1. The pot of Manna was a testimonie of Gods mercie that he had fed the Israelites with the bread of heaven fortie yeares in the wildernesse but that was not this Testimonie for Aaron is bid
not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the
of the children of Israel whether the Levites also are there comprehended 34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water
yeere 1. Not only the principall and chiefe moneth as Vatablus but the first in order from whence all the rest should be numbred 2. Divers nations have had a divers custome in the accompt of their yeeres the Egyptians in their Hieroglyphikes counted every moneth a yeere the Arabians three moneths as from the spring to the Autumne from thence to midwinter The Acarnanians counted six moneths to a yeere as from the spring to the Autumne the Romanes and the Hebrewes reckoned twelve moneths and so is the yeere to bee taken here 3. It was the first moneth for matters ecclesiasticall and belonging to religion But the civill yeere began in the seventh moneth Levit. 25.9 As the Egyptians began their ecclesiasticall yeere from Midsummer and their civill from the Autumne Iun. From thence also they began their Jubile and the account of the seventh yeere of rest which if it had begun in the spring they should have wanted two yeeres fruits for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere and in the seventh it was not lawfull for them either to sow or reape 4. As it was the first moneth of the yeere so was iâ— the chiefe and most famous in respect of the deliverance of the Israelites and in this moneth they went over Jordane and came into the land of Canaan the 10. day of the first moneth Iosh. 4.19 Perer. And now all things began to flourish and revive in the spring so that the earth did also as it were seeme to rejoyce for the liberty of the people of God Ferus From hence the Israelites for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance Perer. QUEST IV. Of the name of this first moneth called of the Hebrewes Abib of the Chaldes Nisan THe name of this first moneth is not here expressed but chap. 13.4 it is called the moneth Abib so called because in that moneth corne began to be ripe 1. But here I cannot subscribe unto the opinion of Pererius therein following Paulus Burgensis that the Hebrewes had no names for their moneths before the captivity of Babylon but by their number as the first second third and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans as it is to be found in the bookes of Nehemia Esther and the prophesie of Zacharie and the bookes of the Macchabees 2. But this appeareth to be otherwise for in divers places of Scripture wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon as the second moneth Zif 1 King 6.1 and the 7. moneth Ethanim 1. King 8.2 Pererius saith that these were not the proper names of these moneths but onely appellatives signifying the properties of those moneths as the first was called Zif of the opening because the flowers began then to open and shew the other signified strong because in that moneth fruits were gathered whereby mans heart was comforted and made strong Vatab. Or because they were of strong constitution which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe Cajetane Contra. 1. This is no good argument these names have some speciall signification therefore they were not the proper names of the moneths Abib signifieth an eare of corne Levit. 2.14 Was it not therefore a name of the first moneth which was so called because the corne then eared and began to be ripe So Bul was the name of the eight moneth 1. King 6.38 so called of the inundation of waters which fall in that moneth 2. It is very probable that those Chalde names of the moneths as Adar Cisleu Elul were not taken up of the Hebrewes till after the captivity as the first is mentioned Nehâ—m 6.19 the second Zachar. 7.1 the third 1. Maâ—chah 14.27 But the Hebrew names were in use before as appeareth by these already given in instance 3. Now the proper names of the moneths as they were used after the Captivity were these the first Nisan answering to our March the second Tiar answering to Aprill the third Sivan which is our May the fourth Tamuz our June the fifth Ab which we call July then Elul agreeable to August the seventh Tisri sorting to our September the eight Marchesâ—â—an with us October the ninth Cisleu our November the tenth Tebeth the same with December the eleventh Sebath named with us January the twelfth Adar which is correspondent to our February Ex Pererio QUEST V. When the first moneth of the Hebrewes tooke beginning NOw to know when to beginne the first moneth of the yeere 1. Some give this rule that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3 Blow up the trumpet in the new Moone they will have that to be the first moneth whose full Moone is neerest to the equinoctiall But this rule sometime faileth for it may fall out that two full Moones are equally distant from the equinoctiall and then it would be uncertaine which Moone to take 2. Some say that was the first moneth with the Hebrewes whose new Moone was neerest to the equinoctiall whether it were before or after Ferus But this rule doth not hold neither for it may bee that one new Moone falleth out as upon the 7. day of March another upon the fifth of Aprill and so further off from the equinoctiall that is when the night and day is of equall length and yet this shall rather be the first Moone than the other 3. Therefore this is a more certaine observation that the first moneth should be that whose fourteenth day falleth out either upon the Equinoctiall or presently after it and so the new Moone of the first moneth will fall out neither before the eight day of March nor after the fifth day of Aprill 4. Now hence it is evident that the first moneth of the Hebrewes is never all within March it may sometime be all without March though not all without Aprill as when the Hebrewes every third yeere put in a moneth to make the yeere to agree with the course of the Sunne so that they had two Adars as it might be two Februaries together then the latter Adar being mensis intercalaris the moneth put betweene concurring with March the first moneth began with April but for the most part their first moneth tooke part of March and part of April QUEST VI. Why the Lambe was commanded to be prepared foure dayes before Vers. 3. IN the tenth of this moneth let every man take unto him a lambe c. They were commanded to set apart the paschall lambe foure dayes afore for these causes 1. Lest that if they had deferred it till the instant of their departure they might by
reason of other businesse have forgotten it 2. That in this while they might see whether there were any blemish or defect in the lambe 3. That they might by the sight of the lambe be stirred up to a thankfull remembrance of their deliverance expected 4. To confirme them in the assured confidence of Gods assistance against the Egyptians that whereas they abhorred all these which did kill sheepe either for meat or sacrifice or any other cattell which they superstitiously adored yet the Israelites did foure dayes set apart their paschall lambes to that end without any danger or hurt intended by the Egyptians Pererius Ferus 2. This preparation of the lambe foure dayes before was peculiar only for this time and first passeover because afterward the cause was taken away for neither was there feare lest they should forget to take a Lambe for the Passeover and beside they needed no time to examine the wants and defects of the Lambe being experienced by their daily sacrifices how to make choice of the fittest beasts therefore where the law of the Passeover is repeated as Levit. 23. Deut. 16. the rite of preparing the Lambe foure dayes before is omitted 3. Iosephus is here found to be in an error that saith the lambe was to be prepared upon the 13. day against the 14. when as it is manifestly expressed that it was to be set apart upon the tenth day Perer. QUEST VII Whether a Lambe were killed in every house and how mâ—ny went to the eating of a Lambe LEt every man according to the house of the fathers c. 1. This name of house in Scripture is diversly taken sometime it signifieth all the nation of Israel which is called the house of Iacob Psal. 114. sometime for a whole tribe as the house of Iudah the house of Levi. But here it is taken more strictly for every family contained in their severall houses as appeareth vers 4. where one houshold or family was too little for the eating of a lambe there two neighbours were to joyne together 2. Every particular man is not charged to provide a lambe but the masters of the families onely Ferus 3. Yet not every housholder did provide a lambe as where the houshold was too little for in that case they were to joyne with their neighbours which was done in two respects both in regard of the povertie of such as were not able to provide a lambe and lest that if in every small family they should kill a lambe somewhat thereof might remaine untouched which was against the law of the Passeover neither were there more than one lambe killed in any one house 4. What number was allowed to the eating of a lambe is uncertaine The Hebrewes thinke that tenne were allotted to a lambe but that seemeth not to be generally observed for the lambs were not all of one bignesse nor every mans stomacke and eating alike yet Iosephus seemeth to confirme this opinion of the Hebrewes who writeth that Cesâ—ius the Governour of Judea being desirous to certifie Nero of the number of the Jewes dealt with the high Priest who by the number of the paschall lambs which were killed amounting unto two hundred fiftie and six thousand and counting ten to every lambe he gathered the whole summe of thirtie hundred thousand and seventie thousand that were gathered together at the celebration of the Passeover Ioseph lib. 7. de bello Iud. cap. 17. QUEST VIII Whether beside the paschall lambe there were any other solemne sacrifices NOw whether beside these particular lambes which were slaine in every house there was beside some publike solemne sacrifice it may be questioned But it is not like that there was any such at this time because Moses did so propound his request unto Pharaoh that they might goe three dayes journey to offer sacrifice unto God in the wildernesse therefore it is not like that they kept any publike solemne service of God in Egypt afterward in the time of Hezekiah and Iosias there were many solemne sacrifices offered at the Passeover but they must be distinguished from the Passeover it selfe which was eaten on the 14. day at night but these solemne sacrifices were offered on the 15. day the first solemne day of the Feast Simler QUEST IX Of the divers acceptations of the word evening Vers. 6. THey shall kill it in the twilight or betweene the evenings It is to be considered that the word vespera evening is taken two wayes 1. properly for the space betweene the Sun set and the shutting in of the day light altogether as Iudg. 19.9 it is called the lodging of the day and vers 14. the going downe of the Sunne and this may appeare both by the derivation of the Latine word vespera which is derived of vesper which is Venus starre and both goeth before the Sunne rise thereof called Lucifer the day starre and followeth immediatly his setting and is also called Vesper or Hesperus after the Greeke beside the Hebrew word ghereb signifieth a commixtion when as the day light and the darknesse seeme to be mingled together so that properly the evening signifieth the twilight which at Jerusalem where the pole is elevated almost 32. degrees continueth about the space of an houre and â—5 minutes Or the evening is taken more generally and so sometime it signifieth all the time from the declining of the Sunne in the afternoone till the setting thereof some time it signifieth the whole night as Gen. 1.5 the evening and morning were of the first day the beginning of the day and the night are taken for the whole Thostat Iun. It signifieth also sometime the latter part of the night toward the morning as where it is said Matth. 28.1 that in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sabbath when the first day of the weeke began to dâ—wne Mary Magdalene and the other Mary came to see the Sepulchre Marke readeth that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early in the morning But Pererius taketh exception here to Thostatus affirming that in the first place the evening is taken for the day being the end thereof and the morning for the night being the end also thereof and in the other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawning signifieth the beginning of the next day which the Jewes did begin to reckon from the evening as Luke 23.54 the same word is used where the Evangelist saith That day was the preparation and the Sabbath appeared or dawned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra. 1. The evening is rather taken for the night both because there was darknesse before there was light and so the night was first and then the day as also because in Scripture the civill day is counted from evening to evening Iun. and the beginning of a thing is more properly taken for the whole than the end 2. It is not denied but that the word dawning is sometime taken for approching or drawing neere but seeing S. Marke expoundeth S. Matthewes 〈◊〉
40. 3. Those feasts excelled the other in respect of the 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
to offer a man into ones hand when he is suddenly killed Exod. 21.13 Tostatus who also includeth the punishment of death inflicted by the Magistrate that when the transgression is apparent and found out by witnesses then the Magistrate putteth to death as the man was stoned that gathered stickes Numb 15. But if the profaner of the Sabbath escape the punishment of man the judgement of God shall overtake him Tostat. qu. 12. 6. But beside these kinds of death which shall bee inflicted here in that it is said He shall die the death the other phrase In being cut off from among his people sheweth that beside there remaineth for them everlasting punishment in the next world as the Lord threatneth to the prophane fire unquenchable Ezech. 20.47 QUEST XVI Why the seventh day is called Sabbath Sabbaton Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah 1. Whereas the words in the originall are sabbath sabbaton some Hebrewes by the first understand the determined time of the Sabbath from evening to evening but because they know not certainly where the rest of the Sabbath should begin and where it should end they have added an houre more at the beginning and an houre at the end of the Sabbath and this they say is called sabbaton which is a diminutive word which is formed by putting to on as of ish a man is derived ishon a little man But it is a weake conceit to imagine that their additions which are brought in only by their tradition should be grounded upon Scripture 2. Oleaster therefore as the Hebrewes make both these words sabbath and sabbaton proper names for the seventh day of rest so hee translateth them thus requies requiri it shall be a rest of rest making them both appellative and common names because there was a greater rest required on the Sabbath than upon any other day whereupon in the Gospell Ioh. 19.31 the Sabbath is called a great or high day it was greater than the Passeover But Oleaster is deceived in this collection 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath 2. And though it be true that the Sabbath was a greater day of rest than the Passeover wherein they were allowed to do such works as were about that which they should eat Exod. 12.16 which were not lawfull upon the Sabbath Exod. 16.23 yet the rest of the Sabbath was not greater than of all other festivals for the tenth day of the seventh 〈…〉 where the same word is used 3. Therefore it is better interpreted It is the Sabbath of rest to make the first a proper name and peculiar to the seventh day and the other common So reade Vatad Iun. Pagâ—in agreeing with the Lat. Chald. Septuag who thus interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath a rest holy unto the Lord. 4. Now in that there is so often mention made of rest there is more intended than the outward rest of the bodie only as though it were sufficient to spend all the day in lying downe playing sleeping 〈…〉 die â—acra opera perficienda sunt but upon that holy and sacred day sacred exercises also should be performed Lippoman QUEST XVII How the observation of the Sabbath is perpetuall Vers. 16. THat they may observe the Sabbath 〈…〉 their generations for an everlasting covenant 1. The Jewes hereupon doe take occasion to raile upon Christ tanquam 〈◊〉 as a law breaker for abolishing the Sabbath and so they presse these words literally as though the Lord ordained that the Sabbath injoyned them should be perpetuall But beside that the word gholam or 〈◊〉 doth not alwaies signifie that which is indeed perpetuall and eternall but sometime onely a long time Calvine or 〈…〉 a time not limited or determined the words which are annexed Throughout your generations shew that the perpetuitie of this Sabbath is restrained to their posteritie and that as long as their policie and Common-wealth continued Osiander 2. Some doe understand it to bee eternall in this sense quia erat â—terna rei signum because it was signe of a thing eternall August qu. 139. that is of our everlasting rest in Christ aternum manet ipso effectu it remaineth eternall in effect Calvine that is in ceasing from the works of sin 3. Some thinke that it is called perpetuall with relation unto the time of ceremonies quamdiu vellet Deus observari statum 〈◊〉 imperfectum Iudaicum c. as long as God would have that imperfect state of the Jewes to be observed Tostat. 4. But as I refuse not these two last interpretations so I thinke that there is more signified that God would have perpetually observed a day of rest set apart for his service though not that precise day prescribed to the Jewes as long as the world endureth so that it is not only spiritualiter sed moraliter aternum spiritually but morally eternall Pelarg. and not onely appointed for a politike order to avoid confusion that the people should have some certaine day to meet together in to heare the Word and receive the Sacraments Gallas For if the keeping of the Lords day were only grounded upon policie then any other day might as well be set apart as this which is now observed But I say further with Pelargus Nobis servâ—vissime demandatam religionis exercenda curam That the care of the practice of religion upon the Lords day is straitly commanded us atque ad cam noâ— perpetuo â—lligari and that we are for ever tied unto it by the institution and practice of the Apostles Act. 20.7 1 Cor. 16.2 who as Gallasius well concludeth did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath Spiritu Dei quo ipsi regebantur by the Spirit of God whereby they were guided And here Thomas giveth a good note why the Sabbath onely is here mentioned the other festivals of the Jewes being omitted wherein there was a commemoration of some particular benefits as in the pasch of their deliverance out of Egypt on the Sabbath pracipuum beneficium creationis the principall benefit of the creation was remembred which is generall to all people and not peculiar only to the Jewes beside therein was prefigured Quies mentis in Deâ— in prasenti per gratiam in futuro per gloriam The rest of the mind in God in the present by grace and in time to come by glorie Thomas Therefore seeing the seventh day of rest is a commemoration of the creation of the world and includeth a memoriall of Christs resurrection upon that day and is a symbole of our everlasting rest in heaven it ought to be perpetually observed QUEST XVIII Whether the world were made successively in time or in an instant Vers. 17. FOr in six daies the Lord made heaven and earth 1. Oleaster well concludeth from hence that God made the world and the things therein not all at once but successively
of Moses Questions upon the ninteenth Chapter 1. QUest Of what yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu.