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
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
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
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 〈◊〉
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
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
more your Majestie professeth to be a nourish-father to the Church counting it one of your fairest stiles and had rather be loved of all than feared as Ambrose setteth forth the good Emperour Theodosius When he had command over all he had rather expostulate as a father than punish as a judge he desired to winne with lenitie not to force by extremity an umpire of equitie not a decreer of severitie hee would rather bind men by sacred religion than servile subjection Your Highnesse Honourable equitie is manifest in that your Majestie professeth to love and honour the grave men and preachers of either opinions as David did favour both Sadok and Abiathar priests of divers families as Saint Paul did joy that Christ was preached though by them that were of a contrary faction as Iacob had a right hand for Ephraim and a left for Manasses Paul and Barnabas jarred yet both preached the Gospell Cyprian and Cornelius differed in judgement yet both pillars of the Christian faith Chrisostome and Epiphanius disagreed yet both enemies to the Arrians Hierome and Ruffinus were divided yet in the end were reconciled I doubt not but all faithfull sound and sober Preachers of the truth are acceptable to your Majestie as good Theodosius embraced Meletius kissed his eyes and his lips and made much of other faithfull Pastors as Valentinian reverenced Ambrose who sending for him in his sicknesse salutem sibi quandam venturam arbitrabatur did thinke he saw health it selfe comming to him this love of the Emperour was not lost Ambrose againe requiteth it quam meipsum pro tua obtulissem fide how gladly would I have offered my selfe as in sacrifice for thy faith as all your Highnesse faithfull Preachers are ready to doe for your Majesties health and life Your princely bounty hath well appeared both toward the Church and Common-wealth not in precept onely but in practice as in the rare lifting up of subsidies but in case of necessity as Tiberius the Emperour was wont to say aurum illud adulterinum esse quod cum subjectorum lachrymis collectum esset that it was adulterate gold which pressed forth the subjects teares Toward the Church your princely and fatherly care sheweth it selfe in that you would have sufficient provision made for the sustentation of the Pastors and Ministers we shall not now need an Ebedmelek to make intercession for Ieremies food and maintenance nor yet that noble Earle Terentius who having obtained a notable victory and being bidden of the Emperour Constantius to aske what he would Templum peâ—iâ—â— pro orâ—hodoxis did aske to have the Church restored to the orthodoxall teachers We need no such mediators our times God be thanked are farre more happy neither yet as Tullie saith that twenty thousand made request and mourned for him in a Monarchicall state such suits are not fit for Isocrates rule is to be held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Demonic that as in a Democratie the popular state so in a Monarchie the King onely is to be admired Your Christian Majestie without such remembrances out of your owne princely heart can consider of the necessity and wants of Church Ministers as Salomon though he advanced Zadock yet suffered Heli his posterity to have some of the Priests offices to eat a morsell of bread and Iosias graunted the Priests of the high places to eat bread among their brethren who much more cared for the Priests of the altar Lastly your Christian pietie is evident in taking care that all the Churches in your Majesties dominions be planted with good Pastors to increase the number of them not to suffer it to be empaired or decreased to thrust in labourers into Christs harvest and to thrust out loyterers to supply the one and employ the other that none be permitted to stand idle in the market place that would labour quietly in the Lords vineyard nor yet occasion be given to such to say as Sisinnius answered Chrisostome that would have enjoyned him silence I will giue you a reward to â—ase mee of so great a labour Your Majestie in your princely wisdome knoweth how for the common vtilitie to beare with some mens infirmitie as fathers as Augustine saith doe beare with their sons whiles they are children or sicke till their infancie or infirmitie be over May I now use to your princely person the words of the kingly Prophet Prosper with thy glory O glorious Prince ride upon the word of truth and of meekenesse and righteousnesse Meekenesse well becommeth the word of truth the Gospell of Christ toward your faithfull subjects Iustice and righteousnesse against the adversaries of truth in the land and your right hand shall teach you terrible things in rooting out all idolatry and superstition and rejecting all confused motions for a Babylonicall Tolleration for this your Majesties faithfull service in earth wee will not presume to say as Nestorius to the Emperour Mihi ô Imperator terram â—uâ—haereticis purgatam tribue ego tibi coelum retribuam Give unto me the earth purged of heretikes and I will give thee heaven But Christ Iesus shall say Well done good servant and faithfull thou hast beene faithfull in a little I will make thee ruler over much enter into thy Masters joy Thus I end with that chearefull acclamation to your Majestie which the Councell of Chalcedon sometime used to Leo and Cyrillus the names onely changed Vivat Iacobus multos annos vivat Imperator omnes ita credimus Iacobus sic credit sempiterna sit memoria Iacobi Your Majesties most loyall and obedient subject ANDREW WILLET ¶ CERTAINE DIRECTIONS TO THE READER TO BE OBserved in the reading of this Booke CHristian Reader seeing God hath called us the Ministers of the glorious Gospell of Iesus Christ not to stand idlely in the market place but to labour in his vineyard some in one worke some in another I thinke no labour better bestowed than in setting forth the word of God both by preaching and writing as S. Peter toucheth both of the first he saith I think it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance of the second I will endevour therefore alwayes that ye also may be able to have remembrance of these things after my departure That time therefore which others spend some in following their pleasures some in ambitious suit of preferment some in attending their profit I find most comfort to imploy after this manner for if that heathen Orator did professe that he did bestow as much time in humane studies as others took in following their businesse some in celebrating festival dayes some in pleasure some in feasts and bankets some in playes games Much more should we preferre the divine study of the Scriptures before all worldly pleasures and commodities whatsoever I know that these labours of mine shal find many hard Censors 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
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
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
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
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about
it as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
prevailed an 150. dayes but when they abated they prevailed not and againe v. 3. after the end of 150. dayes the waters abated Ergo not before 5. Wherefore we tooke this seventh moneth according to the order of the yeare being the sixt in number from the second moneth wherein the floud began and making in all but five compleat moneths that is an 150. dayes from the 17. of the second to the 17. of the seventh so that wee make the 40. dayes of continuall raine to be a parcell of the 150. dayes mentioned chap. 7.24 All which time the waters prevailed so then upon the same day the 151. from the beginning of the floud which was the 17. of the seventh the waters abated and the Arke rested upon the mountaines of Armenia this exposition best agreeeth with the text and thus Tremeliuâ— and Musculus doe truly expound But two objections are made 1. saith Pererius by this exposition the Arke shall rest the very first day of the abating of the waters which is not like seeing that it was above two moneths after the 1. day of the 10. moneth when the tops of the mountaines appeared thus also objecteth Mercerus Answer 1 This doubt is easily removed 1. seeing that the waters exceeded not the highest mountaines above 15. cubits and the Arke might draw at the least a 11. cubits of water as R. Sel. thinketh so that the bottom of the Arke was but 4. cubits above the tops of the high mountaines it is not unlikely but that the waters might abate 4. cubits in depth the first day that the Arke might well touch the tops of those high mountaines which may very well be supposed to be the highest of the rest because the Arke first touched there 2. And that this great abatement the first day may seeme probable let it bee considered that in the spâ—ce of an 160. and odde dayes from the 17. of the 7. moneth to the 1. of the first moneth in the 601. yeare v. 13. the very lowest parts of the earth were dried Now the highest hils are thought to be 3. miles at the least higher than the low places as mount Tabor is 30. furlongs high that is 3000. yards which maketh 6000. cubits the eight part of that number the eight part of the height of water must abate which is 750. cubits that is every day 37. cubits and an halfe or thereabout Now be it admitted that every day the waters were not wasted alike for the higher the water and the greater the compasse or circumference the smaller was the abatement yet according to this proportion the waters might very well sinke so much the first day that the Arke might well be stayed upon the high mountaines of Ararat or Armenia 3. And if we say that these mountaines whose tops appeared the first day of the 10. moneth were the lower and inferiour hils as some Hebrewes thinke whom Mercer followeth then there remaineth no doubt at all but that there might be the space of two moneths betweene the appearing of the tops of the highest and of the lowest hils QVEST. V. How many dayes are to be counted to a moneth SEcondly it is objected seeing an 150. dayes make five moneths and two dayes with an halfe reckoning 29. dayes and an halfe after the computation of Hebrewes to a moneth it will be found that the Arke rested two dayes and an halfe before the waters began to abate which was not till an 150. dayes expired but this is not like Answ. 1. We are not forced here to adde ten dayes more as the latine text for 17. readeth 27. which is a corrupting of the Scripture 2. Neither need wee say as some that the waters did abate indeed before the 150. dayes expired but that abatement was not sensible evident or apparant and therefore it is not accounted of for this were to contradict the text which saith after the end of the 150. dayes the waters abated Ergo not before and beside seeing the Arke rested and stayed at the very first abatement upon the mountaine how was it not apparant and sensible 3. Neither for the solution of this doubt are we driven to take this seventh moneth according to the tearme of the floud and not after the order of the yeare which were to confound the storie as is before shewed 4. But our answer is that a moneth here is neither taken for the space of 29. dayes as Cajetane nor of 29. and a halfe as Pererius affirmeth but for thirty dayes complete Iunius and so shall we have an 150. dayes just from the second to the seventeenth of the seventh moneth for unlesse this be admitted we shall neither find a sufficient answer to this objection propounded all those other conjectures being too weake And beside unlesse the Hebrewes should account 30. dayes to a moneth and rather more their yeares consisting of twelve moneths should be very imperfect for whereas a yeare according to the course of the Sunne containeth 365. dayes if there be but 30. dayes in a moneth there will be but 360. dayes if but 29. dayes and an halfe there will be but 354. so that by this reckoning the Hebrewes yeare should want 11. dayes of a perfect yeare which would worke a great confusion in the computation of yeares and is not to be admitted QVEST. VI. What mountaine the Arke rested upon THe Arke rested upon the mountaines of Ararat c. Some thinke that the Arke rested upon the mountaine Taurus from whence commeth the River Araxis which some understand hereby Ararath and upon that part of Taurus which hangeth over Cilicia and the rather for that the City Tarsus is there situate which seemeth to be derived of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to drie because that part and tract of Cilicia was soonest dried after the floud Perer. But the Chalde Paraphrast calleth that part of Armenia where the Arke rested Kardu Curtius Cordaeos the Cordeans or Gordians as Ptolomie where is one hill higher than the rest not called Baris as Iosephus alleageth out of Nicholaus Damascenus which Iunius out of Epiphanius sheweth must be read Lubaris which in the Armenian tongue signifieth a place of descending because there was the place where Noah first descended out of the Arke and this is most probable But whether part of the Arke remained so long time after as Iosephus Berosus Hieronymus say it continued till their time it is uncertaine Marlorat QVEST. VII How the tenth moneth is to be accounted Vers. 5. THe waters were going and decreasing till the tenth moneth c. This cannot be the tenth moneth from the beginning of the floud as Cajetane thinketh for seeing there was one moneth and 16. dayes of the second moneth past before the floud came by this reckoning this first day of the tenth moneth when the tops of the mountaines began to appeare should be the seventeenth day of the eleventh moneth which cannot be seeing after this Moses accounteth 40. dayes vers
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
Why Lot refuseth to goe to the mountaines Vers. 20. SEe now this City hereby c. 1. Neither was this done in mystery that Lot refused the mountaine to dwell in Zoar to signifie as Gregory collecteth that a low humble and meane life is to bee preferred before high places 2. neither did Lot refuse the high places because of the craggy rockes and steepe hils which are to bee seene in the mountaines of Engaddi 3. But Lot himselfe giveth two reasons why he preferreth Zoar before the mountaines one in respect of himselfe because the City was hard by and he might sooner escape thither than to the mountaine the other in behalfe of the City he intreateth for it because it was but a little one and not likely to bee so wicked as the more populous Cities QVEST. XVII How the Lord saith I can doe nothing Vers. 22. I Can doe nothing c. 1. Some apply this to the Angels which could not exceed Gods commission Muscul. 2. Some to Christ in respect of his humanity to be assumed 3. But it is better understood of Christ as hee is God neither doth this restraine the power of God which is no otherwise executed but according to his will hee cannot because hee will not neither can change his decree concerning the saving and delivering of Lot as in the like phrase of speech it is said in the Gospell that Christ could doe no great workes in his owne countrey because of their unbeleefe Mark 6.5 for like as the Lord promiseth and purposeth a blessing to the faithfull as here deliverance to Lot so he hath decreed to with-hold it from unbeleevers 4. The Hebrewes doe here but trifle that the Angell is here deprived of his power because hee did arrogate it to himselfe v. 13. and that they were deprived of their ministry 138. yeares till Iacobs ladder QVEST. XVIII Of the name of the City Zoar. Vers. 22. THe name of the City was called Zoar. 1. It is then corruptly called Segor as the Latine and Septuagint read 2. Theodoret also is deceived that saith Segor signifieth the opening of the earth because the earth swallowed up the inhabitants of this City for that is the signification of Bela which was before the name of the place Gen. 14.2 derived of the word balaug to swallow or devoure 3. The right etymology then of the word is here given by Lot because it was tsegnar a little one 4. This was an happy change not only of the name but of the condition and state of the City before it had the name of destruction but now it is called little that it might put them in mind of Gods mercy in sparing of the City for that time at Lots request Muscul. QVEST. XIX How the Lord rained from the Lord. Vers. 24. THe Lord rained brimstone and fire from the Lord out of heaven c. 1. This is not all one to say the Lord rained fire from himselfe as Vatablu◠Oleaster with others that note this to be a phrase of the Hebrewes to put nownes for pronownes as Gen. 4. Lamech saith heare ô ye wives of Lamech for my wives 2. Neither doth it only signifie that this was an extraordinary and miraculous raine caused by the Lord himselfe beside the course of naturall causes as Cajetane 3. But this place was well urged by the fathers to prove the eternity of Christ that the Lord Christ to whom the father hath committed all judgement did raine from Jehovah his father Thus the fathers applied this text Iustinus Tertullian Cyprian Epiphanias Cyril with others Thus Marcus Arethusus in the Syrinian Councell did godlily interpret this place against the heresie of Photinus that held Christ not to have beene before his mother 4. For thus the Lord hath tempered the Scriptures that beside the literall sense in divers places of the old testament the mystery of the Trinity is insinuated Gen. as Let us make man Psal. 1. This day have I begotten thee which the Jewes understand literally the first they say is but a phrase of speech the second uttered of David But to our understanding the mystery of the Trinity is here revealed QVEST. XX. Of the raine of fire and brimstone the beginning and manner thereof RAined brimstone and fire 1. This was a miraculous and extraordinary raine wherein fell together fire and brimstone as a fit matter to disperse the fire and salt also as it may bee gathered Deut. 29.23 The land shall burne with brimstone and salt and it may bee that water powred downe also whence was gathered the dead sea remaining to this day 2. This raine came from heaven that is the upper region of the aire the place for fiery meteors and it is not unlike but that the nature of the soile being full of pitch and slime and other combustible matter Gen. 14.10 did much increase the combustion though Strabo be deceived who thinketh that this fierce fire did break out first from the earth lib. 17. 3. This was a fit punishment for this wicked people that as they burned with unnaturall lust so they should be consumed with unnaturall fire Gregor 4. The subversion of these cities was very sudden it was done as Ieremy saith in a moment Lament 4.6 And Abraham rising up early in the morning saw onely the smoake and not the falling of the fire and yet the sunne was but in rising when it began to raine fire and brimstone Gen. 19.24 28. by the breake of day the Angell hastened Lot forward v. 15. betweene which and the Sun rising one may goe foure miles as the Hebrewes 5. Of all examples of Gods judgements this is the most fearefull in Scripture 1. because of the strange punishment 2. the suddennesse of their destruction 3. The perpetuall monument thereof to this day 4. And it was a forerunner of everlasting fire and perdition Iude v. 7. QUEST XXI How many Cities were destroyed with Sodome Vers. 24. VPon Sodome and Gomorrhe 1. Neither were these two cities onely destroyed as Solinus 2. Nor yet tenne cities as Stephanus or thirteene as Strabo 3. nor five as Lyranus Theodoretus who thinke that Zoar also was destroyed after Lots departure 4. But it is most like that onely foure cities were overthrowne Sodome Gomorrhe Admah Zeboim for these onely are rehearsed Deut. 29.23 for Zoar was preserved by the intercession of Lot v. 21. I will not overthrow this citie for the which thou hast spoken and it was known by the name of Zoar in Isayas time cap. 15. 5. Hierome also maketh mention of it in his dayes and saith Sola de quinque Sodomorum urbib precib Lot preservatae est it was onely of the five cities of the Sodomites preserved by the prayer of Lot 5. But whereas it is said Sapient 10.6 that the fire came downe vpon the five cities the word is pentapolis which is taken joyntly for the whole region wherein the five cities stood not for the five cities severally ex
4. Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life
to deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them
why so called Vers. 25. HE that came out first was red c. 1. In that Esau came out red it betokened his bloody disposition in comming forth all hayrie as a beast it shewed his savage and cruell nature Muscull 2. This birth of Esau was extraordinary for children are borne usually with haire only on the head eyelids and eye browes in the other parts it groweth afterward and such hairy conceptions are not without much griefe and trouble causing loathsomenes in the stomacke heart-burning and such like Perer. 3. Hee was called Esau that is already made and perfect of the word gnasah to make which is passively to be taken that he came forth with haire as a perfect man not actively as though he should be active and prompt in his businesse Mercer 4. He had three names Esâ—u because he was compleat Edom of the red pottage and Seir that is haire Perer. QUEST XXXVI Of Iacobs holding Esau by the heâ—le what it signifieth Vers. 26. AFterward came his brother out and his hand hold Esau c. 1. It is not to be supposed that Iacob at the time of the birth as he came forth held Esau by the heele and that one birth immediatly followed another for this had beene against the common course the head of the infant first comming forth and might have put the mother in danger but it is like rather that Iacob before his birth put forth his hand holding his brothers heele which by the mid wife was put into his place againe and then after a while he was borne also and came out orderly with his head first Mercer 2. for so is the usuall and naturall manner for the head of the infant to appeare first to come out footling that is with the feet first is against nature as Nero was borne and hereupon they which were borne with such difficultie had the surname of Agrippa Varro writeth that the infant in the wombe is pitched upon his head with his feet upward as a tree hath the branches uppermost Perer. 3. Hee was called Iacob of gâ—achabh which signifieth to supplant taking it in the proper sense because he held Esau by the heele not in the metaphoricall to deceive as Esau wresteth the word to bring his brother into hatred Genes 27.36 yet this name was a prediction of that which fell out afterward that Iacob should supplant and overthrow his brother Perer. 4. The conceit of Rasi is but weake that Iacob was first conceived in his mothers wombe though Esau were borne first and that therefore the birthright did belong unto him for the right of birthright consisted not in the priority of time but the election of grace 5. Yet this is strange in Iacobs birth as Aben Ezra noteth that Iacob putting forth his hand did breake that rimme or skin wherein the infant is inclosed which did prognosticate that he would breake in upon his brothers birth right QUEST XXXVII Of the divers studie and profession of life in Esau and Iacob Vers. 27. ESau was a cunning hunter c. 1. Hunters and hunting in Scripture are for the most part taken in the worst sense as Nimrod is called a mighty hunter not because this exercise is unlawfull but for that it is more sutable to men of fierce nature Muscul. 2. Otherwise the delight it selfe is lawfull and commendable both profitable to keepe the body in health by moderate exercise as also to prepare and accustome it to labour and make it fit and serviceable for warre Perer. 3. Iacob was a simple man without fraud and lived a quiet life dwelling in tents which the Hebrewes expound of frequenting the tents of Sem and Heber for knowledge but it is a description of those which keepe cattell and follow tents as in this sense Gen. 4.20 Iubal is said to be the father of them that dwell in Tents and of such as have cattell Iun. 4. Esau is said to be a man of the field not as the Latine translateth an husbandman but one continually conversant in the field because of his game a field man as the Septuagint 5. By the lives and dispositions of these two Gregorie noteth the divers studies of worldly men that hunt after the pleasures of this life as Esau did and of holy men that give themselves to the contemplation and studie of vertue with Iacob lib. 5. moral QUEST XXXVIII Why Isaack loved Esau. Vers. 28. ISaack loved Esau c. 1. By this we see that parents are carried with blind affection to fansie those children which are evill conditioned Muscul. 2. But Isaack is not said simply to love Esau but for his venison sake he loved not his evill conditions Cajetan 3. He loved him because he saw him active and well exercised his forward qualities he thought might in time be allayed 4. Some thinke that Esau by his flattery insinuated himselfe and so doe make a metaphor of these words hunting was in his mouth but the other sense is more agreeable Mercer 5. Rebecca loved Iacob not so much thereunto inclined by the oracle received as mooved by the gentle and obedient behaviour of Iacob Mercer QUEST XXXIX Of Iacobs red pottage and Esaus greedie demanding of it Vers. 30. ESau said to Iacob let me eat c. 1. It is but a toy devised here of the Hebrewes that Abraham died this very day when Esau sold his birth-right when he was 15. yeares old lest he should live to see the wicked manners of Esau for upon this day they say Esau killed a man ravished a woman betrothed and Iacob sod lentils they say which used to bee set before those which mourne for the dead thereby conjecturing that he mourned for Abraham But these are uncertaine conceits having no ground in Scripture ex Mercer 2. This was rather the usuall food which Iacob prepared for himselfe for if it had beene common for the whole house Esau might have had otherwise accesse unto it Perer. 3. Esau was very hungry as hunters commonly are and seemed to be very ravenous and unsatiable for 1. he saith feed me or let me swallow at once so the word lagnat signifieth only found in this place as Camels are fed by casting gobbets into their mouth 2. Beside for haste he doubleth the word this red red Mercer 3. He saith he must die if he have it not as men of appetite cannot governe themselves but they must die if their humour be not satisfied Perer. 4. The Hebrewes note that as Esau was red so he delighted in red things in red pottage which beside the rednesse of the lentiles might be coloured with saffron or such like he dwelt also in a red soyle called therefore Idumea c. Mercer 5. Although this may seeme to be but a light matter which passed betweene Esau and Iacob yet considering that they were of discretion to know what they did and Esau was of yeares and strength to follow hunting till hee was wearie Iun. and beside his parents upon this
Psal. 30.5 Muscul. 4. Observ. Not good to make haste to be rich Vers. 13. THe man waxed mighty and still increased Isaack was not made rich at once but hee increased by degrees for the wise man saith He that maketh haste to be rich shall not be innocent Prov. 28.20 Men should not therefore strive suddenly to be rich but wait patiently for his blessing Perer. 5. Observ. Envy for good things Vers. 14. THe Philistims had envy at him c. They had no reason to envy at him and to send him away whom they saw to bee blessed of God But as Chrysostome saith Ita se habet invidiâ— nihil cum ratione operatur Such is the nature of envy it doth nothing with reason Bonis proximi magis quam propriis malis intabescit invidia Envy rather pineth at other mens goods than her owne evill Hom. 52. in Gen. Such was the envy of Cain toward Abel that slew him because his owne workes were evill and his brothers good 1 Ioh. 3.12 6. Observ. The Kingdome of God must first be sought Vers. 25. HE built an altar c. First Moses maketh mention of the building of an altar for the service of God and afterward of the digging of the well which sheweth that first of all things must be sought that belong to the worship of God as our Saviour saith Seek ye first the Kingdome of God and the righteousnesse thereof c. Calvin CHAP. XXVII 1. The Argument or Contents THis Chapter sheweth the purpose of Isaack intending to blesse Esau vers 1. to 5. and the disposing of the blessing to Iacob by Gods providence and the preventing or disappointing of Esau in the rest of the Chapter where concerning Iacobs obtaining of the blessing we are to consider 1. The meanes which was the counsell and device of Rebeckah vers 5. to 18. 2. The execution or putting of the same in practice by Iacob vets 18. to 27. 3. The successe which God gave unto it Isaack giveth Iacob the blessing vers 27. to vers 30. In the rejecting of Esau 1. his griefe and sorrow is expressed for the losse vers 31. to 37. 2. his importunity to receive a blessing of his father which hee had to vers 41. 3. His hatred toward Iacob because of the blessing and his malicious purpose to take away his life vers 41. 4. Iacobs deliverance from his brothers cruelty by departing into Mesopotamia through the counsell of his mother 2. The divers readings v. 9. goe to the sheep and bring two kids S.C. goe to the flock cat tsun signifieth a flock of sheep or goats two of the best kids H. faire and tender S. two kids of the goats caeter that is sucking kids T. v. 13. It is told me by prophecie that the curse shall not come upon thee C. the curse be upon me cat v. 23. his hairy hands did expresse the likenesse of the elder brother H. his hands were rough or hairy as his brothers hands cat v. 29. the sonnes of thy father S. of thy mother caet v. 33. he wondred C. was afraid and wondred beyond measure H. he was in an ecstasis or trance S. he was greatly afraid T.B.G.P. heb charad to tremble v. 38. Isaack being pricked in heart Esau cried out c. S. Esau lift up his voyce and wept cater v. 39. the fatnesse of the earth shall be thy blessing H. thy dwelling cat v. 40. it shall come to passe that thou shalt put off his yoke S.H. when his sonnes shall transgresse the wâ—rds of the law thou shalt take away the yoke C. when thou hast mourned thou shalt breake the yoake T. when thou hast got the mastery thou shalt breake his yoke B.G.P. he roâ—h to beare rule to mourne I preferre the latter see q. 13. following v. 41. Esau was angry S. Esau hated Iacob caet heb satam to hate v. 42. doth threaten to kill thee H.S. lie in wait to kill thee C. â—oth comfort himselfe against thee by killing thee caeâ— nacham to comfort v. 43 flye to my brother Laban in Haran caeter to Mesopotamia to my brother Laban in Aran. S. 3. The Explanation of doubtfull questions QUEST I. Of the cause of Isaacks blindnesse and of his age Vers. 1. ISaack was old and his eyes dimme vers 2. I know not the day of my death c. 1. Isaacks blindnesse neither was caused by the smoke of the sacrifices which Esaus wives offâ—red to their idols as the Hebrewes nor yet was he by any extraordinary worke of God smitten blind although God disposed of his blindnesse so that thereby his purpose tooke place concerning Iacob but Isaack was now very old being of 137. yeares and blindnesse is incident to old age as other infirmities of the senses as of the hearing the taste as Barzillai confesseth to David 2 Sam. 19. Moses example whose eyes were not dim at 120. yeares Deut. 34.7 is extraordinary 2. Isaack thinketh his end at hand not as the Hebrewes thinke because he was within five yeares of his mothers age that is 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age Iacob being now 77. yeare old at what time hee went into Mesopotamia as is shewed before qu. 19. in chap. 25. But Isaack who lived after this 43. yeares doth daily meditate of his end Mercer Perer. 3. Though Isaack was blind and weake in his eyes yet it seemeth his body was of a strong constitution seeing he was able to eat of wild flesh which is of harder digestion Pererius QUEST II. Wherefore Isaack biddeth Esau prepare him meat which he did love Vers. 4. MAke me some savoury meat that my soule may blesse thee c. 1. Some thinke that it was the manner of those dayes that the eldest before he received his fathers blessing did performe some service Lyran. But this no where appeareth in Scripture 2. Some thinke 〈◊〉 this was done that Esau might seeme to deserve his fathers blessing Thom. Anglic. But spirituall blessings such as Isaack bestowed upon Iacob cannot be merited by temporall service 3. Gregory compareth the Jewes to Esau which sought by their owne workes to please God the Gentiles to Iacob that found a more compendious way by faith Hom. 6. in Ezechiel 4. Some by Esaus portion of meat to the which a spirituall blessing is promised doe signifie the duty of the people in paying temporall things for receiving spirituall 5. Rupertus by Isaack promising a blessing for a temporall meat shadoweth forth such Bishops in the Church as doe for temporall rewards sell spirituall blessings 6. But Isaack blind in eyes and blind in affection doth herein shew his partiall love to Esau the Lord in his secret providence over-ruling this action and disposing this occasion to the effecting of his owne purpose QUEST III. Why Isaack preferred Esau for the blessing before Iacob Vers. 4. THat my soule may blesse thee c. 1. Neither is it like as Ramban and other
hardly be excused from untruth howsoever he thinketh the first may in Gen. 27. Numb 57. Wherefore the best solution of this question is that Iacob told an officious lye to his father 1. As is evident by his three speeches I am Esau thy first borne and I have done as thou badest mee and eat of my venison for none of all these are true 2. Yet was not this dissimulation of Iacob either injurious to Isaack for he in this his errour perceived the purpose of God and was content the blessing should stand noâ— yet prejudiciall to Esau who in effect lost nothing due unto him but only the right by this meanes was restored to Iacob 3. God useth Iacobs infirmity and maketh it to serve his owne purpose this lye then of Iacobs though in respect of these circumstances it be extenuated yet is not justified nor yet to bee drawne into example of this opinion are our best writers Calvin Muscul Mercer Luther and of the other side Lyranus Tostatus Cajetan Lippoman QUEST IX Of the midwives excuse made to Pharaoh HEre because the example of the midwives which made that excuse to Pharao in preserving the childrens lives is some what like to this of Iacob I will briefly shew what is to be thought thereof 1. Gregory thinketh they lied saying to Pharaoh The Hebrew women are lively and are delivered before the midwife come at them Exod. 2.19 and therefore they only received a temporall reward it is said the Lord made them houses ulterius quod expectarent mercedis suae pramium non haberent and therefore should looke for no further reward lib. 18. moral Contra. But it is further added The midwives feared God and the Scripture pronounceth them blessed that feare the Lord Psal. 112.1 And none are blessed without the assurance of everlasting life 2. Thomas Aquinas saith that in respect of their feare and reverence of God they were everlastingly rewarded but for that externall act of lying they received onely a temporall reward In 2.2 qu. 100. arâ— ultim Contra. But the act of lying is simply evill and therefore is worthy of no reward God prospered the midwives not for their dissembling but because they feared God and refused to destroy the infants 3. Some commend the midwives for their disobeying of Pharaohs cruell edict but blame them for their dissembling Genevens annot at 4. But seeing the Scripture commendeth this fact of the midwives I thinke rather that they spake the truth and that the Lord gave extraordinary strength to the Hebrew women in this extremity to be delivered with speed because of the danger As for that reward in building of them houses it is to be referred rather to the increasing and propagation of the Israelites than to the midwives as the 20. verse sheweth God prospered the midwives and the people were multiplied Iun. QUEST X. How divers examples in Scripture may be defended from lying NOw that we may know how to discerne of such examples in Scripture which are produced by those which defend lying whether they are to be thought to have lyed these rules must be observed 1. It is one thing to conceale the truth another to lie as Abraham did hide the truth when he said Sarah was his sister 2. It is one thing to lie another to speake figuratively as it is said the seed of Abraham should be multiplied as the sand of the sea Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense without any lye or untruth as our Saviour saith I will dissolve this temple and build it in three dayes Ioh. 2. hee spake of the temple of his body 4. Though divers holy men and women be commended in Scripture we must not thinke that straightway all they did or said is commendable but as their doings were imperfect so in their sayings also they might erre Perer. QUEST XI How Isaack was deceived in all his senses Vers. 20. HOw hast thou found it so quickly c. 1. Two things gave occasion of suspition to Isaack to enquire whether it were Esau his sonne the voyce of Iacob and his so soone returne 2. And Isaack was thus inquisitive because he intended to blesse Esau whom he affected because he was serviceable and obsequious and provided his fathers diet and therefore intended to bestow his best blessing upon him Perer. 3. He mistrusteth his sight because it was dimme and his eares being heavy and thinketh to try out the matter by his feeling as Thomas would not beleeve till he had first felt Christs side The Hebrewes say Isaack used beside the sense of tasting in his meat and of smelling the odour of the garments and so used all his senses Mercer 4. Yet God did astonish and dull all his senses to shew that mans purpose cannot stand against the counsell of God and partly that Isaack thereby might bee rebuked for his preposterous love to Esau Calvin QUEST XII Why the Lord suffered Isaack to be deceived Vers. 23. FOr hee knew him not 1. Isaack though hee suspected somewhat was put out of doubt by his feeling and smelling by that opinion he had of Iacobs simplicity and for that hee thought he had spoken in secret to Esau without any others privitie 2. It pleased God that Isaack should be thus deceived beside the reasons before alleaged that we might know Nullum hominem plenam habuisse scientiam c. That no man ever had a fulnesse of knowledge but Christ Hierom. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured as it is in the Psalme A people which I have not knowne shall serve me Psal. 18. hom 6. in Ezech. 3. It seemed good also unto God that the blessing should be conveyed to Iacob by this meanes 1. That the manifold wisdome of God may appeare in bringing his purpose to passe by divers meanes and wayes 2. That his provident care toward Iacob might hereby bee made manifest 3. And the Lord would worke it this sodaine way rather than by revelation to Isaack leâ—t Esau a furious man if his father had willingly given away the blessing should have been incensed against his parents Pererius QUEST XIII Why Isaack compareth his sonne to the smell of a field Vers. 27. THe smell of my sonne is as the smell of a field c. 1. Isaack by the present smell of Esaus garments which savoured of the field taketh occasion as by an externall signe to utter a spirituall blessing Mercer And as every man borroweth similitudes from his trade as the mariner the souldier and such like so here Isaack blesseth by the similitude of the field wherein Esau was exercised as Hierome noteth of Amos who beginneth his prophecie thus The Lord shall roare from Sion Amos 1.2 because he being a field-man kept the woods where the Lions roared 2. The field is commended for three things pleasure in the variety of flowers to the eye sweetnesse of the fragrant odours to the smell abundance
lib. 1. as also such was the use among the Romans as Gellius maketh mention of an Epistle written by Augustus to Caius Celebrasse me sexagesimum quartum natalem meum That he had celebrated the 64. yearely day of his nativitie 2. Yet doe wee not reade of any of the righteous in the Scripture that kept their birth-day but rather cursed it as the beginning of sinne and sorrow as Iob did cap. 3. and Ierem. cap. 20. only we reade of this Pharaoh and Herod the tyrant that kept a memorie of their birth-daies Perer. yet it is not unlawfull to celebrate the memoriall of the nativitie daies of Kings and other worthy men and women so that we take heed of superstition in giving the honour of such daies unto men as the Church of Rome doth and that we abuse not such daies to prophanesse and wantonnesse as the Heathen did but only thereby take occasion to give God thankes for such worthy instruments which he in mercie raised up to the Church or Common-wealth Calvin Mercer 4. Places of Doctrine 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spirituall things may reape temporall Vers. 14. HAve me in remembrance Ioseph was worthy to have this kindnesse shewed him that had beene an interpreter and messenger of so good tidings according to the same rule it is lawfull for the Ministers of God the interpreters of the word that sow spirituall things to the people to reape temporall Muscul. 5. Places of confutation 1. Confut. The interpretation of Scripture must be taken from the spirit of God 〈…〉 Vers. 8. ARe not interpretations of God As God by the spirit of God did 〈…〉 dreame so the interpretations of the secrets of Gods word proceed from the spirit of God as our Saviour interpreted the Scriptures to the two disciples and opened their 〈…〉 them Luk. 24.45 wherefore we are not to depend upon the tradition of the Church opinion of 〈◊〉 conceit of Pope and Cardinals for the understanding of the word but wee must 〈…〉 God speaking in the Scriptures Muscul. 2. Confut. Against the superstitious festivall of the virgin Marie Vers. 20. PHaraohs birth-day Perer. taketh occasion hereby to justifie the practice of the Church in celebrating the birth-daies of three of our Saviour the virgin Marie and Iohn Baptist in Gen. c. 40. numer 11. Contra. 1. The Nativitie of our Saviour is worthily celebrated because in himselfe he was the rarest birth that ever came into the world being without sinne and in respect of us the most beneficiall by whom our redemption and everlasting salvation was purchased 2. The nativitie of Iohn Baptist is solemnized as a matter indifferent by the Church not to the honour of Iohn but to the praise of Christ whose forerunner he was and we finde mention made in Scripture of his strange and extraordinarie birth 3. But the Nativitie of the virgin Marie is a superstitious solemnitie because they consecrate it to the honour of the virgin it is blasphemous in that they hold her to have beene without sinne which prerogative is onely peculiar to our blessed Saviour it is also vaine false and frivolous because there is no mention made of it in Scripture 6. Places of exhortation 1. Observ. Of the slipperie state of Courtiers Vers. 2. PHaraoh was angrie against his two officers c. These two were principall officers in Pharaohs court yet suddenly cast out of their Princes favour wherein wee see the slipperie state and condition of Courtiers who are to day in favour to morrow in disgrace as Haman was with Akassuerus Muscul. Little doe men consider that ambitiously desire to be great in Court how soone their faire weather may be overcast with clouds 2. Observ. Compassion toward the afflicted Vers. 7. WHerefore looke ye so sadly to day Iosephs humanitie appeareth that first offereth himselfe to these men in miserie to comfort and cheare them up as our Saviour asked the two disciples walking by the way why they were so sad Luk. 24.17 and to Marâ—â— Magdalene he said why weepest thou Iohn 20.15 such ready compassion should we shew to them that are in heavines Marlorat 3. Observ. No man to presume beyond his strength and gifts Vers. 8. TEll me them now c. Daniel having received a greater gift of interpretation was able both to tell the King what he had dreamed which was gone from him and the interpretation of it Dan. 28. Ioseph presumeth not beyond his gift but first desireth these dreames to be rehearsed unto him whereby we learne that every man consider his strength and gift from God and put not himselfe forward beyond that Calvin this is that which the Apostle saith that everie man understandeth according to sobrietie as God hath dealt the measure of faith Rom 12.3 4. Observ. Carnall men heare the word for worldly profit Vers. 16. WHen the chiefe Baker saw that the interpretation was good c. Hee desired an interpretation of his dreame not because hee had a minde to bee instructed thereby but for that he expected some good also So many men make semblance of some love toward the preaching of the word not of any conscience but onely seeking thereby their pleasure and prosperitie which missing of then they depart heavie and fact as the rich young man did goe from Christ Mark 10. Calvin 5. Observ. Ministers must not be afraid to denounce Gods Judgements Vers. 19. WIthin three daies shall Pharaoh take thine head Ioseph sheweth himselfe a faithfull messenger that would not conceale the interpretation from the Baker though he knew it should not bee welcome so it is the dutie of faithfull Ministers not to feare to denounce the judgements of God to his people though they have shall thankes for their labour Calvin 〈◊〉 the Prophet Michâ—â—ah did frankly and freely deliver his message to wicked Ahab 1 King 22. 6. Observ. Courtiers all for themselves Vers. 23. THe chiefe Butler did all remember Ioseph Here wee have a right patterne of a temporizing Courtier who partly for feare to move the King partly being addicted to his profit to serve his owne turne would make no mention of Ioseph Muscul. The like minde was at the first in Esther who fearing the Kings displeasure refused to make sute for her people but Mordrehai roused her up from that court-like sleepe and awaked her Esther 4. CHAP. XLI 1. The Method or Argument IN this chapter wee have set forth 1. The dreames of Pharaoh both tending to one and the same end vers 1. to vers 8. 2. The interpretation of the dreames 1. The occasion of sending for Ioseph by the narration made by the Butler of that which had happened in prison Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph Vers. 17. to Vers. 25. 3. The interpretation it selfe together with the counsell and advice of Ioseph Vers. 28. to Vers. 37. 3. The exaltation and prosperitie of Ioseph whereunto belongeth 1. The authoritie committed unto
Aser is excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he
the masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children
said It was necessary that Pharaoh should not hearken unto Moses because the Lord had foretold so much who cannot be deceived But Pharaoh was not forced or compelled thereunto there is then an absolute or violent necessity which forceth and compelleth there is a conditionall and hypotheticall necessity when a thing is said to be necessary another thing presupposed so Pharaohs disobedience and obstinacy was the second way necessary upon the presupposall of Gods prescience but the first way it was not necessary the first necessity is coactive but the second is voluntary the other neither justifieth a man if he doe well being forced noâ— condemneth him if hee doe evill but the second hath place in both both the righteous have praise whose obedience in respect of Gods ordinance is necessary and infallible and the wicked are justly condemned who sinne willingly though Gods prescience considered in some sort also necessarily Borrh. 5. Places of controversie and confutation 1. Confut. Against those that impugne the deity of Christ. Vers. 1. I Have made thee Pharaohs God Hence certaine Heretikes as Nestorius that did separate the humanity of Christ from his divine nature would confirme their heresie that the man Christ was God no otherwise than Moses is called God as Eliphandus a Bishop of Spaine who held that the man Christ was onely the Sonne of God by adoption Contra. 1. The name of God in Scripture is given unto men as Psal. 80. I said ye are Gods but that title is given them in respect of their office but it agreeth unto Christ by nature for here the Lord is said to have appointed Moses God not to have begotten him as Hilarie well noteth neither is he simply called God as Christ is but with an addition Pharaohs God 2. Not onely the name of Elohim God is given unto Christ but Iehovah which is a name not communicable unto any creature but peculiar unto God and if Christ were no otherwise God than Moses was it were Idolatry to worship him Simler 3. Hilarie also sheweth that Christ is said to be five wayes very God which agree unto none but him 1. in name he is simply called God as Iohn 1. The word was God and 1. Epist. Ioh. 5.20 speaking of Jesus Christ he saith the same is very God 2. By his nativity and generation and so he is called the Sonne of God 3. By nature hee is one with God I and the father are one 4. In power all power is given me in heaven and in earth Matth. 20. 5. By his owne profession he professed himselfe to be the Sonne of God and therefore the Jewes went about to kill him because he said that God was his Father Iohn 5.18 Hilar. lib. 7. de trinitat 2. Confut. Against transubstantiation Vers. 13. AArons rod devoured their rods The Papists would establish their transubstantiation by this place for as Aarons rod being turned into a serpent is still called a rod not because it was so now but for that it had beene so so the bread in the Eucharist after it is converted into the body of Christ is called bread still because it was so before Contra. 1. If they could shew Scripture to warrant the conversion of the bread into Christs body as here is an evident text for the turning of the rod into a serpent they should say somewhat but untill they can doe that their error can have no colour from hence 2. Beside Aarons rod is so called not only because it had beene a rod before but it was to returne to be a rod againe but they will not have the body of Christ returne againe to be bread Simler In the questions before handled the 27. and 28. concerning the power of Satan in counterfeiting the spirits of the dead one question of purpose there handled by Pererius touching the apparition of Samuel raised by the Pythonisse 1. Sam. 28. I of purpose there omitted reserving it for this place of confutation 3. Confut. That Samuel himselfe appeared not to Saul but the Devill in his likenesse 1. THe most of that side are of opinion that it was the very soule of Samuel not raised up by the witches enchantments but God interposing himselfe did prevent her superstitious invocations and sent Samuel to declare his judgements to Saul sic Thostatus Cajetanus Pererius and their reasons are these First because the Scripture saith it was Samuel 2. Hee saith as the Lord spake by my hand vers 17. which was true of Samuel not of the Devill in the likenesse of Samuel 3. Hee foretelleth what should happen unto Saul the next day which the Devill could not doe 4. In Ecclesiasticus it is written that Samuel after his sleepe told of the Kings death chap 46.20 Ferer Contr. 1. The Scripture speaketh according as the thing appeared not as it was as Pharaoh in his dreame is said to have seene kine come out of the river Gen. 4.1 2. which were but representations of kine 2. As the Devill tooke upon him Samuels person so he also counterfeiteth his speech it was not true out of the Devils mouth no more was it true Samuel such counterfeit speech became a counterfeit Samuel 3. The Devill might either by certaine conjectures perceiving in what distresse Saul was and that God had forsaken him gesse what the successe of the battell should be or rather God herein might force him to speake the truth as did the false Prophet Balaam Borrh. 4. The authority of the booke of Ecclesiasticus doth not presse us and Augustine doubteth also thereof affirming that it was not in Canone Hebraeorum The Hebrewes received it not into the Canon of Scripture lib. de cura pro mortuis chap. 18. 5. Neither is there the like reason of Gods preventing the witches enchantments and Balaams divinations for that God did to his further glorie to shew his power in making the false Prophet to be an instrument of the trueth but this had beene contrary to Gods owne law who forbiddeth that any should aske counsell of the dead Deut. 18. Borrh. 2. Some doe goe further and thinke that the Devill might have power also to bring up Samuels body as Satan transported Christs body to the top of the pinacle Contra. 1. There is not the like reason betweene the transporting of the bodies of the living and of the dead which are asleepe and at rest 2. Satan had no power over Christs body but hee yeelded himselfe to Satans temptation that hee might overcome him in his owne weapon and this was permitted unto Satan to doe for the glorie of God the comfort of his members the confusion and victory over Satan but if Satan should be suffered to take up the bodies of the Saints neither God should receive honour by it nor the Church profit and beside Satan thereby would strengthen his Kingdome of darkenesse Borrh. 3. Wherefore the sounder judgement is that it was not the spirit of Samuel but of Satan that appeared to Saul who can transforme
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
persons of hâ—s owne house Gen. 14. Simler 2. It is probable this mixed company consisted partly of Egyptians and other nations sojourning in Egypt that were converted to their religion partly of their servants Calvin 3. This mingling of divers other nations with the Lords people was a lively type and evident demonstration of the calling of the Gentiles Borrh. Osiander And beside whereas this confused company seemed to consent with the Israelites in their religion and come out of Egypt with them yet were they not truly called for they afterward fell a lusting and murmuring Numb 11. 4. This sheweth that many are called to the outward society of the Church but few are chosen Ferus QUEST LIII What moved those divers sorts of people to goe out of Egypt with Israel THis confused company came forth with the Israelites 1. not so much because of the tyranny and oppression of the land which being chiefly intended against the Israelites might be grievous also unto others Simlerus nor yet being weary of Egypt which now in a manner of a fertile and pleasant countrie became barren and desolate with the late plagues laid upon it Calvin as for that they being moved and prepared with those mighty wonders and miracles which they saw in Egypt were thereupon resolved to joyne themselves to the people of God Iun. 2. And it need not seeme strange that the Egyptians suffered so many to goe out with Israel for either they through feare and griefe minded it not or else these having a long time dwelled among the Israelites and so skilfull in their language could hardly bee discerned from the Hebrewes Perer. QUEST LIV. Whether the Israelites went out of Egypt in the evening in the night or in the morning Vers. 42. THis is a night to bee diligently kept unto Iehovah c. 1. Sometime the Scripture seemeth to say that the Israelites went out of Egypt in the night as in this place and Deut. 16.1 In the moneth of Abib the Lord thy God brought thee out of Egypt by night yet did they not goe out in the very night for they were charged that none should goe forth of their doores till the morning vers 22. Cajetane thinketh that Moses gave this charge not then knowing what time would be spent in the slaughter of the first borne nor at what houre the Israelites should be bid to goe out but afterward when the first borne were slaine and Pharaoh called to Moses in the night to be gone and the Egyptians hastned them forward then Moses gave the people liberty not onely to goe out of their houses but to addresse themselves to depart out of Egypt Conâ—r 1. It is not like that Moses when he gave that charge was ignorant of the counsell of God for the time was assigned when the Lord would smite the first borne about midnight which worke the Lord would not be long about neither is it to be thought that Moses would reverse the first charge neither is it safe so to imagine the Scripture affirming no such thing 2. Therefore Rupertus solution is rather to be received that because the night was now spent and it was toward day when the Israelites set forward out of Egypt therefore they were bid not to goe forth of their houses untill the morning 2. Sometime the Scripture seemeth to affirme that the Israelites went out of Egypt in the evening about the Sunne set when they killed the Passeover as Deut. 16.6 There shalt thou offer the Passeover aâ— even about the going downe of the Sunne in the season that thou camest out of Egypt But this could not be that they departed in the evening both because they were charged not to goe out of their houses till the morning and afterward about midnight the first borne were slaine till which time the Israelites were not dismissed by Pharaoh And therefore the word mogned which signifieth an appointed time or season is not to be restrained to that very instant of the killing of the Passeover but generally it betokeneth the time of their going out and so comprehendeth the whole night in the beginning whereof they eat the Passeover and in the end thereof they departed Perer. 3. Therefore the truth is that it was toward day the night being well nye spent when the Israelites departed as it is evident Numb 33 3. where it is said that they departed the morrow after the Passeover and in the sight of the Egyptians and while they were burying of their dead which it is like they did not before the day appeared Beside the order of the history sheweth as much for it was midnight before the first borne were slaine then there was a crie in Egypt and as Iosephus writeth they ranne unto the Kings palace unto Pharaoh and he called to Mosâ—s and Aaron and the Egyptians then hastned them and gave them their precious jewels and they trussed them up and laid them upon their sonnes and daughters while all this was in doing a great part of the night must needs be spent Further that the type and shadow may be answerable to the body as our blessed Saviour arose for our redemption out of the grave betimes in the morning when it was yet darke Ioh. 20.1 before the Sunne was risen Mark 16.2 so the Israelites did about the same time rise as it were out of the grave and prison of their servitude and were redeemed about the same time Pellican Ferus 4. Now how the Israeliâ—es could bee ready themselves with their cattell and substance upon so short warning Iosâ—phus well sheweth that Moses had before willed them to be in a readinesse for their journey and thereupon they were gathered as neere as they could into one place Perer. Of the time of the dwelling of the Israelites in the land of Egypt QUEST LV. Whether the Israelites dwelt in Egypt more than 430. yeeres Vers. 40. SO the dwelling of the children of Israel while they dwelt in Egypt was foure hundred and thirty yeeres First it will bee questioned whether the Israelites dwelled no longer in Egypt than foure hundred and thirty yeeres seeing the Lord said unto Abraham Thy seede shall be a stranger in a land that is not theirs foure hundred yeeres and shall serve them Gen. 15.13 For if the Israelites were in servitude foure hundred yeeres which time of their servitude began not untill after Iosephs death who lived after the comming of Israel into Egypt 71. yeeres being then 39. yeeres old and he lived in all an hundred and ten yeeres then the whole summe will make 471. But this doubt is easily removed for that prophesie delivered unto Abraham concerning the hard usage of his seed consisting of three branches shall bee a stranger in a land and shall serve there and be evill entreated must be understood conjunctè not disjunctè joyntly together and not sunderly that they should not all that time be in servitude but partly all that while sojourne and partly be in servitude Pererius
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
also in the day But it will be objected that it is here said that he tooke not away the piller of the cloud by day nor the piller of the fire by night from before the people Here are two pillers mentioned one of the cloud the other of fire and againe they alwayes went before the people but it is said in the next chap. 14.19 that the piller of the cloud went from before them and stood behind them it seemeth then that there was another cloud beside that went before them and shewed them the way Contr. 1. They are called the piller of the cloud and the piller of fire not because they were divers in substance but in use as the same starre is both the evening starre and morning starre it setteth and riseth with the Sunne yet but one starre 2. Wee read at that time onely that the cloud came behind them to make a separation betweene the host of Israel and of the Egyptians yet it so came behind them as that it might by streames in the aire direct the Israelites to passe on before and further because of the stretching out of Moses rod the sea was parted and so a way made for the people to follow they needed no other direction before for the way but rather protection behind from the enemie 2. Lyranus thinketh that neither of these can certainly bee concluded out of Scripture whether these clouds were one or two and therefore holdeth it indifferent to beleeve either the one or the other his words are these Quid verius sit non bene apparet ex ipso scripturae textu certum est tamen quod utroque modo potuit esse Which is the truer doth not well appeare out of the text yet it is certaine that it might be done both wayes Contr. 1. There is but one truth therefore if they were two clouds it cannot be true that there was but one and so on the other part 2. It shall even now appeare that it is evident out of the text that there was but one cloud in substance though divers in offices 3. The truth then is this that this cloud was one and the same which guided them by day and gave light unto them by night they were not two divers clouds one succeeding another and this is evident both by that place before alleaged Numb 9. as also chap. 14. vers 24. where it is said that the Lord looked unto the host of the Philistims out of the firie and cloudy piller by this it appeareth that the one and the same was both the piller of fire and of the cloud And againe vers 19. it is said that the piller of the cloud went from before them and stood behind them this being in the night it is cleere that the piller of the cloud served for their use then also and did not give place unto the piller of fire But yet this matter is made more plaine vers 20. It was both a cloud and darknesse yet gave it light by night the same cloud then gave light in the night which went before them in the day which was on the side toward the Israelites lightsome but toward the Egyptians darknesse Of this opinion is Thostatus Cajetane Hugo S. Victor Simlerus Philo also hereof thus writeth Pracedebat populum nubes in magnae columnae speciem solari splendore lucens interdin noctu autem flammea A great cloud went before them in the likenesse of a great piller shining by day with a brightnesse as the Sunne and in the night of fire He thinketh that it was one and the same cloudy piller but that it did shine in the day as the Sunne it is not like because there was no use of that light by day and then could it not have sheltered them from the heat of the Sunne and beside the Scripture sheweth that the use of this cloud was to lead them in the day and to give light in the night Now seeing it is made manifest that there was but one cloud that both guided them by day and did lighten them in the night as Pererius also thinketh in this place then his other opinion that there were two clouds by day one as a piller to direct them another as a covering to shelter them can have no probability unlesse he will say that both those clouds also gave light in the night which neither the Scripture sheweth speaking but of one firie piller in the night that abode upon the Tabernacle and it had beene superfluous seeing that one firie sight that abode on the Tabernacle was in the view of all the campe and sufficient to give light unto them all Exod. 40.33 QUEST XXVI Whether it were a true naturall fire that gave them light by night NOw whether this were a true naturall fire which gave light unto the Israelites in the night or onely a shining brightnesse which the Lord caused to bee in the cloud in the night it is a disputable question 1. That it was a true fire these reasons may perswade 1. Because in most places of the Scripture it is called a piller of fire as Exod. 13.22 and chap. 14.20 and Psalm 105.39 Fire to give light in the night 2. Againe as the one is called a cloud so the other is said to be fire but the one was a true cloud therefore the other also was a true fire 3. Like as that which appeared to Moses in the bush was a flaming fire yet burned not so is it like this was 4. In the booke of Wisdome chap. 18.3 it is said thou gavest them a burning piller of fire But these reasons may easily be answered 1. It is called fire and a piller of fire in respect of the firie light which it gave it is called the light of fire Psalm 78.14 for that resemblance which that light had with the light of fire 2. As the one was a cloud so I confesse the other was a fire but the one was no naturall cloud as is shewed before quest 21. but did differ much from the clouds so neither was this naturall fire yet a kinde of fire as shall be declared afterward 3. And such a fire we acknowledge it to be as that fire was which appeared in the bush which was no naturall or elementall fire for it burned not but a supernaturall and extraordinary and so was this 4. That it was a burning piller of fire the Scripture speaketh not but the contrary rather for as the fire was in the bush yet it burned not so the fire sate upon the Tabernacle and consumed it not 2. Now that it was no naturall fire it may thus appeare 1. The naturall and elementall fire coveteth to ascend upward but this piller of fire kept his proper place 2. The ordinarie fire is of the fashion of a Pyramis which hath the name of fire broad below and narrow upward but this fire being in the cloud was straight as a piller below and spreading above 3. Our fire cannot
writer setteth downe that before out of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the
vers 1 2. Secondly the generall preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were
know anothers necessitie so do not the Saints departed this life Isay 63.16 Abraham is ignorant of us and Israel knoweth not us and they might as well inferre thus The Saints alive doe one instruct and teach another Ergo much more the Saints departed 2. Their charitie is seene in that they doe in generall long to have us joyned with them in that blessed estate though in particular because they know not our wants they cannot wish our supplie 3. And though it be granted that this communion is in charitie this proveth no particular intercession made by them for us but as we in generall give thanks in earth for their peaceable departure and deliverance from the miseriâ—s of this life So they in generall desire that we may be partakers of the same blessed rest with them 4. Wee request the living to pray for us because they are present with us but the dead are absent and heare us not it may as well be inferred from hence that we may also consult with the dead and aske counsell of them which is directly forbidden Deut. 18.11 4. Argum. Absolom could not bee admitted to his fathers presence till Ioab had mediated for him and Bethshaba Salomons mother entreated for Adoniah So it is necessarie to have mediators to come unto God Answer 1. We have also one sufficient Mediator Christ Jesus who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either the Prince is ignorant of our affaires or his affection estranged yet it is not so with God who knoweth all things and the love of Christ toward us exceedeth the love of all other inferiour mediators which men can seeke unto 3. The example of Bethshaba is unfitly alleaged for shee obtained not her suite 5. Argum. Invocation of Saints is warranted by the Scripture 1. Gen. 48.16 Iacob saith concerning Iosephs two sonnes Let my name be named upon them 2. Iob 5.1 Eliphaz saith to Iob Call now if any will answer thee and to which of the Saints wilt thou turne thee 3. Praise the Lord in his Saints Psal. 150.1 4. Ezeâ—h 22.30 I sought for a man among them that should make up the hedge and stand in the gap before 〈◊〉 c. but I found none Answer 1. Iacob meaneth by that phrase that they should be called by his name and counted as his children as the same phrase is used Isai. 4.1 seven women shall take hold of one man and say c. Let thy name be called upon us who will say that they prayed to their husband they desire to be called by his name 2. Though that had beene Eliphaz meaning that Iob should have made some of the Saints departed his patrones yet because Iobs friends maintained an evill cause and afterward are reproved of God for it all that they say is not to be justified but that is not Eliphaz meaning he speaketh of the Saints and righteous living to see if Iob could finde among any of them a patrone to defend his cause 3. The place in the Psalme is to be read Praise God in his Holinesse Iun. Or in his Sanctâ—ariâ— Vatab. Neither doth it follow because God is praised in his Saints therefore wee are to pray to Saints as it followeth in the next words Praise him in the firmament will they have also the firmament prayed unto 4. That place in Ezechiel is understood of men living not of the dead 6. Argum. The honour given unto the Saints redoundeth unto Christ as he saith Matth. 25.45 In as much as yee did it unto one of the least of those ye did it unto me Answ. Our Saviour speaketh of his members living here upon earth to whom we are to extend our charitie not of the dead and of such honour as is due unto the Saints not of that which is due unto God for to give that to any creature were not to honour but dishonour God 7. Argum. Many miracles have beene done at the tombes and sepulchers of the dead where prayers are made therefore God is well pleased that they should be prayed unto Answer 1. The argument followeth not so by the touching of Elishaes bones one that was dead was restored to life this was to confirme their doctrine and propheticall calling 2. Many of those miracles are fained and small credit is to bee given unto them 3. Some of them were wrought by the operation of Satan to deceive as the Lord warneth his people to take heed of such false Prophets which shew signes Deut. 13. And S. Paul saith That Antichrist shall come by the power of Satan c. in lying wonders Among the Gentiles such miracles and wonders also were wrought This may suffice for an answer to their reasons Our arguments follow Reasons out of Scripture disproving the invocation of Saints 1. THere is neither precept nor example extant in Scripture to warrant the invocation of Saints the Scripture sendeth us to God Call upon me in the day of trouble and our Saviour teacheth us to pray to his Father Our Father In matters of doctrine an argument drawne negatively from the Scriptures doth conclude strongly 2. The Saints know not our affaires Abraham is ignorant of us Isai. 63.16 they are not present to heare us they are at peace their soules rest under the Altar Revelat. 6. they doe not know our hearts therefore they are not to be prayed unto all these things are requisite in them to whom we should offer our prayers But they say that the Saints in the divine essence as in a glasse doe behold our affaires Contra Whether doe they behold all or what it pleaseth God to shew them not the first for they know not the time of the comming of Christ to judgement if the second then God must first be prayed unto to reveale our affaires unto them were it not then much better for us to goe the next way unto God 3. S. Iohn saith We have an Advocate with the Father Iesus Christ the righteous 1 Ioh. 2.8 We need then no other Advocates for we have greater cause to doubt of the love and inclination of the Saints toward us than of the love of Christ. 4. Christ biddeth us aske in his name and promiseth we shall receive Ioh. 16.24 Then are prayers made to others superfluous seeing by Christ we are promised to obtaine our requests 5. There is none other name under heaven than Christs whereby wee must be saved If we have salvation in Christ then all other good things It is the Apostles reason If God gave his Sonne for us How shall he not with him give us all things also Rom. 8.32 6. This invocation of the Saints maketh a way for superstition and Idolatrie for so the Heathen did invocate the name of the dead and place them in the number of the gods erect Temples and Altars and consecrate festivall dayes unto them 7. God onely is to be worshipped invocation is a part of the divine worship
speech because of the peoples departure and fleeing from him and that after he had spoken unto them and inquired the cause of their fleeing from him then he covered his face But it is like that the people at the very first sight of Moses were afraid to come neere him and that therby Moses perceiving the reason covered his face And that he had cast the vaile on his face before he began to speake and that the people had fled from him before it is evident because Moses had called them unto him as afraid to come neere 2. Tostatus thinketh that as Moses spake unto the people he sometime uncovered his face that they might see his glory and the more reverence his ministery and sometime he covered it because they were not able continually to behold that brightnesse But it is manifest vers 35. that Moses alwayes kept his face covered till he went in to speake with God 3. Simlerus thinketh that primum aperta facie populum allocutus est at the first time Moses spake unto the people with open face that they might be the more moved and affected with the sight of that glory but after that he used to cover his face But the Apostle sheweth that the people could not behold Moses face for the glory of his countenance c. They did not then behold it first or last while his face shined 4. Some Hebrewes as Lippoman writes doe thinke that Moses spake to God and to the people with uncovered face and at all other times he covered his face but it may be gathered out of the 35. verse that at all times untill Moses went in unto God his face was covered And the difference was in this that Moses uncovered his face before God for there was none to be dazled with that sight but when hee shewed himselfe and spake to the people his face was covered 5. Therefore the truth is this that as soone as Moses perceived by the peoples feare in not comming neere that his face shined he then covered his face and so spake unto the people yet need wee not with Oleaster to transpose the words Hee put a vaile upon his face and so finished to speake unto the people but either wee may reade with Iunius While he had finished to speake unto the people he put a vaile or rather to reade it in the preterpluperfect tense and hee had put a covering upon his face Genevens for as Oleaster reasoneth hee had most need then to put a vaile before his face when he spake unto the people So also Cajetane in speaking unto God his face was uncovered Homines autem alloquebatur facie velaâ—a But he spake unto men with vailed face lest that those shining beames might have hindred their sight QUEST LII What the vailing of Moses face signifieth 6. THe mysticall meaning of this vaile before Moses the Apostle sheweth 1 Corinth 3.13 That the children of Israel should not looke unto the end of that which should be abolished which Augustine understandeth thus Christ is the end of the Law c. Rom. 10.4 Signum erat quia in lege Christum intellecturi non erant It was a signe that they should not understand Christ in the Law 2. And the Apostle also maketh this a propheticall type of the blindnesse of the Jewes unto this day over whose hearts a vaile is still spread in the reading of the Law that they doe not perceive the spirituall sense thereof 3. Origene more generally applieth it that when Moses that is the Scriptures are read velamen super cor eorum there is a vaile over their heart that reade but understand not 4. It signifieth also the vaile of ignorance which is spread upon our hearts by nature which untill it be removed by Christ we cannot understand the truth of God Simler QUEST LIII How long the shining of Moses face continued Vers. 35. THerefore Moses put the covering upon his face c. 1. Some thinke that the glorie of Moses countenance continued no longer than untill he had delivered his message unto the people and declared the Lords commandements unto them But the contrary is convinced out of the text in this place which sheweth that Moses used when he went in to God to uncover his face and when he went out to cover it it seemeth then that more than once or twice Moses did thus And that the shining of his countenance did continue some while after 2. Ambrose saith Quamdiu vixit Moses alloquebatur populum velamen habuit in facie c. As long as Moseâ— lived and spake unto the people he had a covering on his face But Ioshuah after Moses death spake unto them with open face which signified quòd venturus esset verus Iesus that the true Jesus should come who should take away the vaile of their hearts that turned unto him So Ambrose Tostatus would confirme the same by these two reasons 1. Seeing God had given Moses this gift not setting downe any time how long it should continue he would not take it away from him but upon some evill demerite of Moses but he continued in Gods favour so long as he lived 2. Seeing this glory was an honour unto Moses if the Lord had taken it from him it would have beene as great a disgrace and dishonour as it was before an honour Contra. 1. Christ also was transfigured in the mount his face did shine as the Sunne he continued still the beloved Sonne of God yet that glory remained not still in his countenance therefore that argument doth not follow 2. And the ceasing of his glory in Moses was no more disgrace unto him than it was to Christ to have his face shine before his three Apostles in the mount and not afterward when he came downe to the rest of his Disciples 3. That typicall allusion betweene Moses and Ioshuah being not grounded upon the Scripture doth serve only for illustration it proveth not 3. That Moses face then had not his shining brightnesse while he lived it is the more probable opinion upon these reasons 1. Signes were no longer to continue but untill the things signified were confirmed this shining of Moses countenance was a signe of Gods favour and reconciliation with the people this being confirmed and the people thereof perswaded the signe might cease 2. As long as Moses face shined the people were afraid to come neere But afterward they presumed not only to come neere him but Cora Dathan and Abiram resisted him to his face Numb 16.3 It seemeth that then his face shined not 3. The Apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory which was to be abolished 2 Cor. 3.7 It was therefore a transient and passing not a permanent glorie 4. Christs glory and shining brightnesse in the mount continued not all his life who was greater than Moses QUEST LIV. Whether Moses face continually shined or only at certaine times BUt it cannot certainly be determined how long Moses held this
of God procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that
the Lord spake B.G.L. for vaichi it was is omitted 3. The explanation of difficult questions QUEST I. Of the divers names which are given unto God in Scripture Vers. 3. I Appeared c. by the name of almightie God Hierome noteth that in the Scripture there are tenne severall names given unto God 1. Eel which signifieth strong 2. Elohim 3. Elohe God derived of the former word Eel so called because he is mightie and powerfull 4. Sabaoth or Tzebaoth the God of Hostes. 5. Helion high as Gen. 14.22 he is called the most high 6. Eheje Exod. 3.11 so named of his being 7. Adonai Lord. 8. Shaddai Genes 17.1 omnipotent all sufficient which Aquila translateth strong mightie 9. Iah which is contracted of Iehovah 10. The last and tenth name is Iehovah QUEST II. Of the divers kinds of names given unto God THe names which are given unto God are of foure sorts 1. Some are simply given unto God without respect to any other thing but himselfe and either these names shew his essence as Iehovah or the persons of the Trinitie as the Father Sonne Holy Ghost 2. Other names have relation to the creature so he is called the Creator Lord Governour Preserver 3. Some names include a negation or absence of some imperfection incident to the creatures so is God called immortall immutable 4. Some names are given from the properties which are essentiall in God but accidentall in others as hee is called just wise mercifull gracious ex Perer. QUEST III. Of the excellencie of the name Iehovah BUt of all names which are given unto God none doth more fully expresse unto us what God is then the name Iehovah first it is derived of hajah which in piel doth not onely signifie to be but to give being which best agreeth unto God not onely for that he gave being and life unto all things but giveth being to his promises and gratiously effecteth whatsoever he hath promised to his servants Simler 2. The Hebrewes also observe that the letters of this name of Iehovah jod he and van are called literae flatus quietis The letters of breathing and of rest whereby is signified that God is the author of breath and life and that in him onely there is true rest to be found 3. Some of the Rabbines doe in this name comprehend the Trinitie for Iehovah they say signifieth God begetting or giving essence and if there be a God begetting there must bee also a God begotten and because it is impossible but that betweene the God begetting and the God begotten there should bee a coeternall and consubstantiall love therefore in this name is insinuated the holy Spirit the God of love 4. Hereupon some also thinke that our Saviour alludeth to this name when he thus saith in his prayer Father I have manifested thy name unto the men whom thou gavest me Ioh. 17.6 that is hee declared openly the doctrine of the Trinitie commanding his Disciples to baptise in the name of the Father of the Sonne and of the Holy Ghost Ex Perer. 5. Beside whereas some other names of God as Adonai Elohim are communicable unto creatures as to Angels and men the name Iehovah is not communicated to any but given onely unto God Simler QUEST IV. The name Iehovah understood of Christ. SOme thinke that the name Iesus is derived of Iehovah shin being inserted onely to signifie the assumption of the humane nature but the Angell giveth another interpretation of the name Iesus because Christ should save the people from their sinnes Matth. 1. so that it is rather derived of Ieshuah salvation than of Iehovah Simler But howsoever it is for the derivation of this name the signification doth most properly agree unto Christ who is indeed God Iehovah for so the Prophets speaking of Christ doe call him Iehovah as Ierem. 23.61 This is the name whereby they shall call him Iehovah our righteousnesse And as now the Lord calleth himselfe Iehovah because of this powerfull deliverance of the Israelites out of the bondage of Egypt so Christ shewed himselfe Iehovah in delivering of us from the spirituall thraldome of Satan Borrh. QUEST V. Of the right pronuntiation of the name Iehovah FUrther there is some difference in the pronuntiation of this word Iehovah which is called tetragrammaton because it consisteth of foure letters he jod vah he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Deus in Latin have likewise foure letters Irenaeus doth seeme to call it Iaoth Isodor iodiod Diodorus Siculus saith that the name of the Jewes God was Ia◠lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal cap. 18. Clemens Alexandrinus Iau lib. 5. Stromat Theodoret saith that the Samarites pronounce it Iava the Hebrewes Ia quast 15. in Exod. Perer. But the received pronuntiation is Iehovah as may appeare by the abbreviation thereof used in Scripture Iah Exod. 15.2 Iah is my strength Hence also it is probable that the Heathen derived the oblique cases of Iupiter Iovis Iovi for from Iehovah the word love seemeth to be contracted which might make Varro also to thinke Deum Iudaeorum esse Iovem that Iove was the God of the Jewes as Augustine alleageth out of Varro QUEST VI. Whether the name Iehovah be ineffable that is not to be pronounced BUt here will be moved a greater question why this name Iehovah should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable not to be uttered as the generall custome of the Hebrewes is at this day not to expresse it 1. We refuse Genebrands opinion who confidently affirmeth that the word Iehovah is neither Iudaicum nor Christianum neither a Jewish nor a Christian word neither received of the Fathers nor of the Rabbines nor yet learned of Christ and his Apostles to this it may be answered that the Rabbines followed herein the received use of the Hebrewes and whereas the Septuagint in stead of Iehovah read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it is no marvell if in the new Testament therein they follow the translation of the Septuagint being of so great authoritie 2. Bellarmine because Hierome for Iehovah readeth here Adonai contendeth that it ought alwayes to be so read and that the points or prickes of this word Iehovah are the same that are in Adonai which moved Origen also in his Hexapla to read for Iehovah Adonai Contra. It is evident that Iehovah and Adonai are two divers words and therefore not of one pronuntiation and sometime they concurre together as Gen. 15.8 Iehovi Adonai will they here read the same word twice adonai adonai That the same prickes doe serve divers words is not strange nor unusuall and the Septuagint observe not this rule for they read not Adonai but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. A third opinion is that the name Iehovah was of old and former times pronounced but the right pronuntiation thereof was lost in the Captivitie of Babylon as likewise the puritie of the Hebrew tongue Perer. But this is a meere conjecture and