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
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
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
are in his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1
for if God could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and
but tbe Sonne and the holy Ghost are of us to be worshipped Ergo the Father Sonne and holy Ghost are that one God Simler So our Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 Christ the Sonne of God is God because he is to be beleeved upon And againe This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 God the Father then and Christ his Sonne are the only very God And that the Sonne of God is to be worshipped with the Father the Prophet David sheweth Psal. 2. 11 12. Serve Iehovah in feare c. Kisse the Sonne lest he be angry In the former verse whom hee calleth Sonne here he nameth Jehovah So wee reade in the words of the Prophet Agur Prov 30.4 Who hath established all the ends of the world what is his name and what is his Sonnes name if thou canst tell Further that the Spirit of God is also one God with the Father and Sonne to be worshipped and glorified beside plentifull evidence out of the new Testament which shall not need to be inserted here because we are in hand with the law of the old Testament sufficient testimony may be taken from the law and Prophets as Gen. 1.1 The Spirit of God moved upon the waters But God only created the world So likewise the renovation of the heart is onely the worke of God because it is a new creation as David saith Create in me a new heart Psal. 50.10 but this is also the worke of the Spirit Take not thine holy Spirit from me ibid. vers 11. Likewise it is only Gods worke to teach us his will and to bring us to life eternall but this is wrought by the Spirit Psal. 143.10 Teach mee to doe thy will for thou art my God leâ— thy good Spirit lead me unto the land of righteousnesse Ambrose very fitly proveth the Spirit to be God by that place Iudg. 14.5 where it is said That the Spirit of the Lord came upon Sampson But Iud. 16.20 after his lockes were polled it is also said Hee knew not that the Lord was departed from him Hee which came upon him before was the same that departed from him now there called the Spirit of the Lord and here the Lord and Jehovah therefore the holy Spirit is Lord and Jehovah Ambros. lib. 2. de Spirit cap. 2. Damâ—scen doth thus excellently prove the Trinity by this demonstration Vnus Deus non sine Verbâ— est God being but one is never without the Word but this Word hee hath in himselfe begotten of his owne substance not like unto our word which hath no substance but vanisheth in the aire because the condition of our nature is temporall But like as our word proceeding from the mind neque per totum menti idem est c. is neither the same with the mind nor yet altogether divers from it So is the Sonne unto the Father which is his Word the same in substance but divers in subsistence Oportet autem Verbum Spiritum habere nam verbum nostrum nequaquam spiritus est expers But the Word also must have a Spirit for neither is our word without a spirit but here is the difference our spirit is not of the same substance with us but the drawing in of the aire for wee are of a compound nature but the Spirit of the Word is of the same substance with the Word To this effect Damascen lib. 1. de fide orthodox cap. 6.7 And in the same place he useth another demonstration Impossible est Deum destitutum esse nativae foecunditatis c. It is impossible that God should bee destitute of naturall fecundity The Lord therefore must needs beget Sed ex propriâ— substantia generat but he begetteth out of his owne substance and that from all eternity for if the Sonne had not beene from the beginning coexistent with him of whom hee was begotten we shall bring in a change of his substance Nam cùm non esset Pater postea factus est Pater for so when he was yet no Father he afterward should become a Father c. Damascen ibid. Thus out of the first Commandement both the unity of the Godhead and the Trinity is concluded as Bernard thus elegantly inferreth Quid sibi vult iste ut ita loquar â—ine numero numerus si tria quomodo non numerus si unum ubi numerus What meaneth this number without a number if there be three how can there be but a number if one where is the number But here I have what I may number and what I may not number there is one substance and three persons c. Bernard lib. de consideraâ— Thus by the unity of nature the errour of the Gentiles is abolished and by the joyning of the Word and the Spirit to the Father the Jewish opinion is overthrowne Et ex utraque secta nobis accedit utilitas ex Iâ—daica opinione naturae unitas ex Gentilitia sola personarum discretio So by either sect wee receive some profit by the Iewes opinion the unity of nature by the Gentiles the discerning and difference of the persons only Damasc. ibid. Transgressors then of this Commandement concerning the unity of the Deity and Trinity of the persons are 1. They which affirme and hold one God but deny the three persons as the Montanists and Marcellians in times past and the Turkes and Jewes now 2. They which hold not the distinction of three persons only but the division also of substance as the Tritheists The Arrians and Eunomians are of the same sect qui filium Deum confitentur sed conditum asseverant which confesse the Sonne to bee God but yet affirme him to be made So they bring in another God contrary to this precept Thou shalt have no other Gods c. Theodoret. 3. They which brought in a quaternian of persons as Anastasius the Emperour and the Apollinarians 4. They also which affirme the three persons to be but three names given unto God in Scripture and therefore they say that the Father became man and suffered for us which are therefore called Patripassians 3. Places of Confutation 1. Confut. That justifying faith is not contained or commanded in the law 1. BUt although to beleeve in the Trinity be commanded in the first precept to adore and worship the Father Sonne and holy Ghost as the only God yet it followeth not that justifying faith which properly belongeth to the Gospell whereby we apprehend Christ and his merits should be contained and included in the law therefore we mislike that assertion of Bellarmine concurring therein with other Romanists That the Gospell differeth from the law as a perfect thing from an imperfect and that the Gospell is contained and included in the law as the tree in the seed Bellarm. de justif lib. 4. cap. 4. Some Protestants also come somewhat neere this opinion as Marbachius saith that they
2. But it seemeth that this great defection was about the seventh age for then Lamech of Cains race tooke unto him two wives then the Lord tooke away righteous Henoch that he should bee no longer grieved with the wickednesse of the world Then the world being replenished with great multitudes which are ring-leaders for the most part unto evill as it is written thou shalt not follow a multitude to doe evill began to give themselves to all kinde of wickednesse adultery oppression cruelty multiplicity of wives unlawfull lust even against nature and to fill the earth with uncleannesse 3. And although in this seventh age iniquity was come to the full height yet it began long before even in the dayes of Enos when as the righteous abhorring the great wickednesse of Cains posterity separated themselves and a part beganne to call upon the name of God Iun. 4. The Hebrewes note that at the beginning women were not so multiplied as afterward by whom they tooke occasion to sinne and therefore it is added there were daughters borne unto them c. vers 1. but this clause sheweth not a more speciall multiplying of that kinde but that when the world began to be stored both with men and women then they gave themselves to wantonnesse QVEST. III. The particular sin of the old world here noted Vers. 2. THey saw the daughters of men that they were faire c. 1. Their fault was not onely in that they of the righteous seed matched into Cains stocke Calvin 2. Or that they respected onely beauty having no regard to their piety and vertue Marlorat 3. But they by violence tooke unto them not to their wives but women for so with Mercerus and Iunius I rather interpret the word nashim from all men whatsoever as Iunius readeth both virgines and wives they cared not whom 4. Some Hebrewes here understand also the filthy sinne of buggery that they tooke all they liked even from among the bruit beasts but Moses speaketh onely of the daughters of men QVEST. IV. Who were these sonnes of God Vers. THen the sonnes of God 1. These sonnes of God were not the Angels which some have supposed to have fallen for their intemperancie with women and to have begotten of them spirits as Ioseph Philo Iustine Clemens Alexandrinus Tertullian conjectured who so expoundeth that place of S. Paul that women should be covered because of the Angels lest they should bee tempted with their beauty This opinion is easily confuted 1. Because the world was punished and God was angry not for the sinne of Angels but of men vers 3. My spirit shall not alway strive with man 2. Chrysostome urgeth that place Matth. 22. in the resurrection they neither marry nor are married but are the Angels Ergo Angels are not subject to carnall affections as men are 3. If Angels fell first for the love of women then they sinned not for 1000. yeares after the creation whereas the Scripture sheweth that the Devill was a murtherer and a liar from the beginning Ioh. 8.44 QVEST. V. Devils not corporall nor mortall IT is also absurd and improbable that these were devils which did company with women and of them came Gyants as thinketh Franciscus Georgius who affirmeth devils to have bodies and a generative faculty and to company with women Of the like opinion is Psellus that the devils have bodies and they are nourished by sucking and attraction as spunges and that they are males and females at their pleasures some are of a fiery some ayrie some a watery some of a terrene nature But these are fables and fictions fit rather to be laughed at than worthy to be confuted 1. The Devils are of a spirituall not corporall nature it appeareth by that story Luk. 8. where we reade that in one man there was a legion that is six thousand Devils how could so many spirits if they were corporall be included in one body 2. If they were of a fierie watery or earthly so of an elementall nature they should bee subject to corruption mutability and mortality and so some have imagined also as Plutarch writeth of the death of the great Pan a famous Devill among the Pagans and Cardane reporteth that he heard his Father say who was above thirty years familiar with the Devils that he learned of them that they doe die decay revive againe but this fancie is contrary to the Scripture which testifieth that the Devill hath beene a murtherer from the beginning of the world Ioh. 8 44 Ergo he hath continued from the beginning of the world and how should the soule of man be immortall if these spirits which are of a more subtill nature were mortall 3. Though it were granted that Devills have a kinde of airie bodies yet could they not ingender for the power of generation agreeth onely to perfect bodies which have their materiall and distinct parts and receive nourishment 4. And they being as they say male and female should ingender among themselves in their owne kinde 5. Or if they did company with women they could not beget men but multiply their owne kinde or at the least a mixt kinde as the mule is engendred of an horse and an asse and so some likewise have conceited that the Faunes and Satyres were the off-spring of such generation As Hierom in the life of Antonie reporteth that such an one appeared unto him in the wildernesse with goats feet long crooked nailes and hornes upon his head and spake unto Antonie but either this may be held to be a fable foisted under Hieromes name or if there were any such thing it might be some monster of the wildernesse which the Devill used as his trunke to speake out of QVEST. VI. Spirits doe not generate BUt much more absurd is the opinion of Paulus Burgensis that thinketh these which companied with the daughters of men were spirits called Incubi which doe assume bodies of the aire for a time representing the shape sometime of men sometime of women in the act of generation and then they are called Succubi and thus saith he were the Giants engendred and Tostatus approoving this conceit of Incubi and Succubi seemeth to give credit to that report of Merlin that he was begotten by a spirit In these assertions and uncertaine conjectures of men some what is true some part false 1. True it is that the Devill may appeare in the shape of man or woman and dissemble and counterfeit the act proper to both not that the spirits have any delight in such carnall acts having no true but assumed and counterfeit bodies but they doe it more strongly to delude men and women and entice them to that abominable sinne of the flesh which they know hath corrupted the hearts of many excellent men as of David Salomon 2. Though spirits can take upon them the shape of bodies yet they are but so to the eye they are not true bodies being easily
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
in the Psalme speaketh not of that righteousnesse whereby Phinehes was originally counted just before God for that was by faith because that without faith it is impossible to please God Heb. 11.6 but of that righteousnesse whereby Phinehes faith was declared and testified and so this his zealous fact because of his faith was counted a righteous worke But Moses here speaketh of that originall justice whereby Abraham was justified before God Like as S. Paul denying that Abraham was justified by workes Rom. 4.2 and Saint Iames affirming that hee was justified through workes Iam. 2.21 the first speaketh of justification properly before God the other of the same testified and declared by workes so Moses treateth of justice imputed by faith before God by an originall collation from God the other Prophet of justice imputed by a zealous worke by way of effectuall declaration before men And therefore Moses saith he that is God imputed Abrahams beleefe to him for righteousnesse But the other Prophet saith it was imputed to him for righteousnesse from generation to generation that is hereby Phinehes in all ages was knowne to be reputed and taken just before God the Lord rewarding the zeale of Phinehes with the perpetuall inheritance of the Priesthood Numb 25.13 4. Confut. Faith not the beginning only of justification FOurthly another point of popish doctrine is here overthrowen that a man is said to bee justified by faith because it is the beginning of salvation and â—donea praeparatio hominis a fit preparation of a man unto justification Perer. in 15. Genes disput 3. numer 42. But Abraham was not now only prepared or beginning to be justified for he had done already many excellent workes of righteousnesse acceptable unto God and yet being not now onely entred but set in the middest of his godly course hee is counted righteous by faith faith then is not the beginning only but the perfection and consummation of righteousnesse 5. Confut. S. Paul and S. Iames cannot be reconciled by popish doctrine FIfthly whereas Saint Paul proving Abraham to have beene justified by faith without workes Rom. 4.2.5 and S. Iames saying that Abraham was justified through workes seeme at the first shew to bee contrary each to other the Popish writers goe about three wayes to reconcile these places first the Rhemists note that Saint Paul excludeth Abrahams morall workes before faith annot 1. in Rom. 4. and by such workes they grant a man is not justified but by such as follow and proceed of faith Contra. Abraham before this time when God imputed unto him righteousnesse by faith had done divers faithfull workes as the Apostle sheweth that by faith hee when he was called obeyed God c. and by faith abode in the land of promise Hebr. 11.8 9. therefore the Apostle speaking of Abrahams justification by faith after he had done these faithfull workes excludeth even such workes also from justification And againe he saith to him that worketh the wages is not counted by favour but by debt but to workes done before or without faith no wages is due because without faith nothing is pleasing to God therefore he meaneth not such workes Secondly Bellarmine saith that Saint Paul speaketh de fide charitate formata of a faith formed with charity and furnished with good workes lib. 1. de justificat c. 23. and such a faith truly justifieth Answer True it is that Abrahams faith which Saint Paul so much commendeth was a lively and working faith yet it did not justifie him as it was active in bringing forth good workes but as it was passive in apprehending and laying on hold of the righteousnesse of God As the Apostle sheweth that Abrahams manner of justifying and Davids was all one but David declareth that man blessed to whom God imputeth righteousnesse without workes Rom. 4 6. further Saint Paul thus reasoneth being fully assured that he which had promised was able to doe it and therefore it was imputed to him for righteousnesse c. v. 21 22. It was not imputed for the working of his faith but for his beleeving Thirdly Pererius useth a distinction of first and second justification the first is when a man of a sinner is made just the second when a just man becommeth more just disput 3. in 15. Genes numer 48. of the first they say Saint Paul speaketh of the second S. Iames. Bellar. de justif lib. 4. c. 18. Contra 1. The Scripture knoweth no such distinction of first and second justification that which they call the second justification is no other but sanctification which is an increasing and going forward in the fruits and further assurance of justification the Prophet saying blessed are they whose iniquities are forgiven speaketh of that justification when a man of a sinner is become just before God which they call the first justification but to that blessednesse is promised and where happinesse or blessednesse is obtained no other justification is necessary wherefore the first and one justification sufficeth there need not a second 2. Further this distinction admitted Saint Paul rather should intreat of the second justification because he alleageth the example of Abraham who was called already and had done many righteous workes before the Scripture maketh mention of the imputation of righteousnesse unto him by faith and S. Iames of the first who bringeth in the example of Rahab the harlot now first called which had done no worthy workes before Wherefore thus Saint Paul and Saint Iames are reconciled if wee say that S. Paul understandeth that justification whereby Abraham was made just before God for he saith if Abraham were justified by workes he hath wherein to rejoyce but not with God Rom. 4.2 he meaneth then that justification wherein a man may rejoyce with God which is by faith But S. Iames speaketh of that justification whereby a man is declared to be just before men whereby our faith is justified to bee a true faith as hee saith shew mee thy faith out of thy workes v. 18. he urgeth the shewing and approving of faith so hee saith Abraham was justified thorow faith when he offred his sonne Isaak v. 21. yet before God Abraham was justified before by faith but by this his obedience his faith was approved unto God and made knowne to men Neither is it usuall in Scripture thus to take the word justified as wisdome is said to bee justified of her children Matth. 11.13 that is declared or approved to bee just Christ was justified in the spirit 1 Timoth. 3.16 that is as the Apostle elsewhere interpreteth declared mightily to be the sonne of God touching the spirit of sanctification Rom. 2.4 6. Morall observations 1. Observ. God amply rewardeth them that contemne things present Vers. 1. I Am thy exceeding great reward c. Because Abraham contemned the rich gifts of the King of Sodome the Lord doth promise more abundantly to recompence him therefore as Ambrose well noteth ne infirmos animos ob dilationem mercedis subeat
because the King of Moab by their evill example did sacrifice the King of Edoms son as Burgens for no such thing is expressed in the text 2. Neither was this indignation conceived by the idolatrous Israelites against the rest thinking the King of Moab invincible because of this sacrifice Cajetan for this indignation was kindled not by the Israelites but against them 3. And for the same reason the common exposition seemeth not to be so proper that this indignation and griefe of the Israelites was for the horror and cruelty of this unnaturall fact which they could not endure to behold Tostat. for this indignation or wrath should not have beene against the Israelites but against the King of Moab 4. Therefore it seemeth more agreeable to the text that this wrath was on the Edomites part against the Israelites because it was their quarrell that brought the King of Edom to take part with them against the Moabites upon which occasion this hard hap fell out upon his sonne and upon this division they brake off and left the siege Iunius QUEST XXVI Of Huz Buz Kemuel Chesed the sonnes of Nahor Vers. 21. HVz c. and Buz. Of this Huz was not named the Countrey where Iob dwelt Iob 1.1 but of that Huz rather which was the sonne of Aram Genes 10.22 Hierome 2. Of Buz came the family of the Buzites of the which Elihu was Iob 32.6 3. Kemuel here mentioned was not the father of the Syrians as the Greeke and vulgar Latine read nor yet of Aram Naharaim as Tostatus or Aram Seba as Cajetane for the City of Nahor was in Aram Genes 24.10 This name and Countrey therefore was more ancient than Kemuel Nahors sonne and was rather so called of Aram the sonne of Sem Genes 10.22 4. Neither is Chesed here named the father of the Chaldees which was Abrahams Countrey and could not therefore be founded by his nephew 5. But these sonnes of Nahor were fathers of certaine families in Syria whereof there was some remainder in Constantius Caesars time as may appeare by the names of certaine townes Reman and Buzan remembred by Ammianus Lib. 18. ex Iun. 4. Places of Doctrine 1. Doct. How God is said to tempt Vers. 1. GOd did tempt or prove Abraham c. 1. God is not said here to tempt Abraham metaphoricè metaphorically as he is said to be angry to repent in a figurative speech as Cajetane but God truly and verily tempteth that is proveth and taketh triall of Abrahams faith 2. And God doth it Non ut ipse hominem inveniat sed ut homo se inveniat Not that God need to finde out man but that man may finde out himselfe as Augustine saith 3. God tempteth otherwise than Satan is said to tempt God properly is the author only of good temptations but Satan is the tempter unto evill Evill temptations proceed not from God effective sed permissive by way of action but by way of permission when the Lord withdraweth his sufficient grace and necessary helpe Gods tempting and Satans tempting doe diversly differ 1. In respect of the end Deus tâ—ntat ut doceat Diabolus ut decipiat God tempteth to teach the Devill to deceive as Augustine saith 2. In respect of the persons God tempteth onely the good to make their faith and obedience knowne sometimes the weake are tried that after they have fallen they may repent and be restored sometimes the strong that they may be more and more confirmed But the devill tempteth both good and bad the good to bring them into evill the bad that they forsake not evill 3. The object of good and evill temptations are divers good temptations are especially seene in outward things as in poverty sicknesse persecution and such like evill temptations are exercised in spirituall and inward evils as in evill suggestions ungodly thoughts stirring to evill desires and provoking to sinne Perer. 2. Doct. The grave motions of the spirit of God differ from the furious fansies of those led with an evill spirit Vers. 4. THen the third day c. We see a manifest difference betweene the furious and sudden motions of those which are possessed with an evill spirit such as Saul had who in his rage all at once cast a javelin at his sonne Ionathan to have killed him 1. Sam. 20.33 and the deliberate actions of those which are guided by the good spirit of God as here Abraham not suddenly is moved to sacrifice his son but after three dayes journey having thorowly advised upon it he obediently yeeldeth himselfe to Gods commandement 3. Doct. The obedience of the will is accepted of God for the deed Vers. 12. SEeing for my sake thou hast not spared thine onely sonne God accepteth the resolute purpose and will of Abraham for the done deed An obedient will then is accepted before God as the worke it selfe as the Apostle saith If first there be a willing minde God accepteth it according to that a man hath not according to that he hath not 2 Cor. 8.12 Muscul. 5. Places of confutation 1. Confut. By faith we are assured of our justification Vers. 12. I Know that thou fearest God It is confessed by our adversaries that Abraham at this time was certaine that he was in the state of grace but because it is their opinion that we cannot by faith ordinarily be assured of remission of sinnes they have framed divers answers to this place 1. Thomas Aquinas saith that this assurance that Abraham had was a particular experimentall knowledge that in this worke he feared God Thom. 1.2 qu. 112. ar 3. Cont. Abraham not onely in this particular was assured of Gods favour but was undoubtedly perswaded of the promise in generall concerning the Messiah as the Apostle saith Neither did he doubt of the promise c. but was strengthened in the faith Rom. 4.20 And this is that which our Saviour saith That Abraham desired to see his day he saw it and rejoyced Ioh. 8.56 His assurance which he had of salvation in the Messiah procured unto him this great joy 2. The same Thomas saith Abraham illud cognovit per specialem Dei revelationem That Abraham knew this that he was in the state of grace by Gods speciall revelation Contra. This assurance that Abraham had was not by any particular or extraordinary revelation but by the proper and ordinary operation of faith as the Apostle saith He was strengthened in the faith Rom. 4.20 3. Pererius answereth that this revelation was made to the Patriarks in the old Testament and the Apostles in the new which were as it were the founders of the people of God 10. disput in 22. cap. Gen. Contra. Saint Paul in the matter of faith maketh no such difference betweene the Patriarks and other beleevers as he saith Now it is not written for him onely that it was imputed to him for righteousnesse but also for us c. Rom. 4.23 And the Apostle saith That a crowne of righteousnesse was not
they aâ—tributed to the second ranke of gods who provided for all things betweene the Moone and the earth the third they yeelded to the spirits who governed the actions of men But the Scripture teacheth us that all things in heaven and earth are ruled by Gods providence in so much that a sparrow cannot fall upon the ground without the will of God Matth. 10.29 as the Prophet David also saith Who is like unto the Lord our God that hath his dwelling on high who abaseth himselfe to behold things in the heaven and the earth Psal. 113.5 6. 3. Confut. Iacobs ladder doth not signifie the monasticall profession PErerius interpreteth this ladder out of a counterfeit peece of Bernard to be the discipline of Monasticall life and namely the way and rule of Benets order whereby the founder of that order S. Benedict went to heaven numer 34. Contra. 1. First then it is requisite if this ladder signifieth Monasticall discipline that he which first saw it should have beene a professed Monke but I thinke they will not say that Iacob was a Monke the most speciall part of which profession consisteth in the vow of single life 2. Christ himselfe standeth upon the top of this ladder to whom the way and ladder is directed he then that climbeth this ladder must ascend by faith in Christ but the Monks thinke to climbe up to heaven by their merits 3. Iacob was a figure of Christ upon whom the Angels of God should ascend and descend Ioh. 1.51 it is great presumption then to put Benet in Christs place that Iacob should bee a figure of him 4. This ladder sheweth the way that every true Israelite of Iacob should ascend by but every true Israelite and Christian is not a Monke 4. Confut. Philo confuted concerning the ascending and descending of soules PHilo understandeth the ayre to be this ladder Basis terra coelum caput The earth is the foot of this ladder the heaven is the head or top the Angels are the soules Quas aer habet stellis pares which the ayre is filled with equall to the starres in number some of these descend into the bodies some ascend Alia ad corpora recurrunt Some returne to the bodies againe thus Philo Platonizeth Lib. de somniis In this device of Philo three notable errours are discovered 1. The ayre is not the seat or region of soules but the spirits of the just are in heaven where Jesus Christ is and the holy Angels Heb. 12.22 23 24. 2. The soules had no being before their bodies that they should descend into them as from another place God formeth the spirit of man within him Zachar. 12.1 3. Neither doe the soules once separated from the bodies returne any more to cohabit in earthly and mortall bodies The spirit returneth to God that gave it Eccles 12.7 5. Confut. Against the Helvidians Vers. 15. I Will not forsake thee till I have performed c. The Helvidians because it is said that Ioseph knew not Mary â—â—ll she had brought forth her first-borne sonne Matth. 1.25 would gather thereupon that he knew her afterward they may as well conclude here that after God had performed to Iacob that which he promised that he did forsake him then Muscul. 6. Confut. Temples have no inherent holinesse but in regard of the use Vers. 17. THis is no other but Gods house c. This proveth not that Temples and Churches are more holy places in themselves which is the opinion of the Romanists 1. Their Temples being polluted with idolatry are prophane and unholy 2. Though before Christs comming the Lord chose his speciall place where he would have sacrifices offered and not in any place beside and so some places were privileged with a legall kinde of sanctity more than others yet now since that Christ hath every where opened heaven to the prayers of the faithfull that distinction remaineth not 3. Even Bethel retained not an inherent holinesse but in respect of the religious use for after that it was by Ieroboam defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity 7. Confut. Against the anointing of Altars Vers. 18. HE powred oyle upon the top of it c. Hence Rabanus groundeth that superstitious use of anointing the Altar with oyle Altare post aspersionem aquae Chrysmate ungitur ad imitationem Patâ—iarcha Iacob The Altar after the sprinkling of water is anointed with Chrysme after the imitation of the Patriarke Iacob Lib. de institut Clericor cap. 45. Contra. 1. The ceremonies of the law which were figures and shadowes of things to come are not meet ornaments for the Gospell such were their washings anointings sacrifices and other rites they were shadowes of things to come but the body is Christ Coloss. 2.17 The body then being come what need the shadow 2. The same ointment that Christ was anointed with his members also receive but that was a spirituall unction Luk. 4.18 The spirit of the Lord is upon me because he hath anointed me Of this anointing the Apostle speaketh You have an oyntment from him that is holy and ye have knowne all things 1 Ioh. 2.20 3. But if Iacobs anointing must be a patterne why doe they also sprinkle water which he did not Iacob also used profane and common oyle such as he carried for his journey but their oyle must be hallowed first and consecrated Iacob here maketh no Altar but setteth up a pillar for a monument why doe not they by the same example powre oyle upon their Crosses and Pillars in the high-way 8. Confut. Bethel become Bethaven and Rome Babel Vers. 19. HE called the name of that place Bethel Yet afterward when it was prophaned by idolatry it was called by the Prophets Bethaven the house of iniquity we need not therefore marvell if that Rome sometime the Church of God bee now become Babel the fountaine of corrupt doctrine the place and seat of Antichrist they cannot shew such warrant for the consecration of Rome as the Scripture speaketh for Bethel which of the house of God was made an habitation of filthy Idols and so is Rome Muscul. 6. Places of morall observation 1. Observ. We must not amend one errour by another Vers. 9. THen went Esau to Ishmael c. Esau in stead of correcting his former errour in taking him wives from the daughters of Canaan committeth another in matching into the stocke of Ismael that was also a stranger from the covenant he thought he should please his father though he did not thorowly reforme himselfe if he came a little nearer such is the reformation of hypocrites they thinke they have done well if they can dawbe over their sinnes and set some colour upon them by a pretended reformation as Herod did Who seemed to reverence Iohn and when he heard him hee did many things and heaâ—d him gladly Mark 6.30 Mercer Calvin 2. Observ. Patience and labour to be endured for vertue Vers. 11. HE tooke of the
the imposition of a new name the testimony of the Prophet Hosee He had power over the Angell and prevailed hee wept and prayed unto him 12.4 all these arguments doe evidently shew that this was a corporall and reall wrestling 3. Neither yet was it only corporall but spirituall also for Iacob did as well contend by the strength of his Faith as by the force of his body Mercerus QUEST XII It was a good not an evill Angell that Iacob wrestled with FUrther a question is moved what manner of Angell this was with whom Iacob wrestled 1. Origen thinketh he did strive against some of the spirituall adversaries such as Saint Paul calleth Principalities and powers and spirituall wickednesses Ephes. 6.12 and that he was assisted by a good Angell 3. lib. Periarch Procopius reporteth the opinion of some that say it was the devill in Esaus likenesse that strived against Iacob and that by the power of an Angell he overcame who lest he should ascribe this victory to his owne strength smote him upon the thigh the Hebrewes say it was Sammael Esaus evill Angel that contended with Iacob for the blessing 2. But these are untrue and improbable assertions 1. Here is mention made but of one that Iacob wrestled with 2. Hee that he wrestled with was the same that blessed him 3. He that strived with him was the same that touched his thigh Ergo it was a good not an evill Angell for an evill Angell would not have blessed him Mercer Perer. QUEST XIII Whether it were a ministring spirit or God Christ with whom Iacob wrestled NEither was this any of the ministring Angels but Christ the Son of God here called a man because he so appeared Pererius striveth to prove that it was an Angell and not Christ. 1. Hosea calleth him an Angell without any addition 12.4 but when Christ is called an Angell some other word is added as the Angell of the covenant Malach. 3.1 Cont. In that place the Prophet sheweth that by the Angell we must understand God for he saith He had power with God and he had power over the Angell and further he found him in Bethel the Angell with whom Iacob wrestled was the same that spake to him in Bethel but he was God Gen. 31.13 I am the God of Bethel Neither alwayes is an epithete added when Christ is called an Angell as Gen. 48.16 Iacob saith The Angell which hath delivered mee from all evill blesse the children But this Angell without any other addition is else-where called the God of Bethel 2. If at any time in the old Testament the sonne of God appeared it is most like in mount Sinai when the Law was given which was the most famous and Noble apparition of all but S. Steven saith Yee have received the Law by the ordinance of Angels Act. 7.53 Angels then appeared not Christ Perer. Cont. The Angels then were ministring Spirits giving attendance and executing their office at the delivering of the Law but it is no good argument the Law was given by the Angels Ergo not by Christ for S. Paul affirmeth both It was ordained by Angels in the hand of a Mediator Galat. 3.19 the ministery was of the Angels the authority of Christ. 3. If Christ had appeared at any time then there was greatest cause when word was sent to Mary of the incarnation of the Sonne of God both because of the worthinesse of that mystery and dignity of the person to whom that message was brought Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world Princes use to send their Ministers and officers before to bring tidings of their comming and it was fit that this great Prince should send his Angels before that it might appeare that he was even Lord of the Angels 2. There was greater reason that the same Angell Gabriel who was the first revealer of this prophecie to Daniel concerning the Messiah 〈…〉 〈…〉 QUEST XV. How it iâ— sâ—id he could not prevaile against Iacob Vers. 25. WHen he saw he could not prevaile 1. Not that either God gave unto Iacob greater strength to resist than the Angell had to assault him as some of the Hebrewes thinke that it was Esaus Angell and so had no greater power than God permitted him for it was no such Angell as is shewed before 2. Neither as Cajetane thinketh Factum est ut Angelus assumeret corpus in 〈◊〉 mensâ—ra virium c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iacâ—b 3. Neither as Tostatus Angelus 〈…〉 non posse superare The Angell fained that he could not overcome Iacob for I have declared before that it was Christ himselfe and not an Angell that wrestled with Iacob 4. Wherefore in that it is said when he saw here the Lord descendeth to our capacity for he knew before the event of this combat and what he had purposed to doe the experience then of the thing is taken for Gods knowledge Calvin and the Lord with the blast of his mouth had beene able to have confounded Iacob But he could not prevaile c. that is the Lord did both fight in and against Iacob he gave Iacob strength to resist and so in Iacob he overcommeth and seipso 〈◊〉 est and so is stronger than himselfe Calvin Thus in effect God could not prevaile against Iacob because hee would not he disposeth of his power according to his owne will and purpose so the Angell said to Lot I can doe nothing till thou be come thither Gen. 19.22 and the Lord to Moses thus saith Let me alone c. Exod. 32.10 Hereby the Lord sheweth how effectuall the faith and prayer of his servants are which as it were binde the Lords hands and doe give us victory in a manner against himselfe QUEST XVI In what place of the thigh Iacob was hurt Vers. 25. HE tâ—â—ched the hollow of his thigh 1. This was neither the inward or broad part of the thigh as the Septuagint read 2. Neither yet was the huckle-bone put out of joynt as some thinke for that could not be without great paine and griefe to Iacob 3. But whereas the word is caph which signifieth the bowing or hollow and so is taken for the palme of the hand and sole of the foot here it properly betokeneth the hollow bone into the which the huckle-bone called ischion runneth we may name it acetabulum the pan of the huckle-bone this hollow bone was not out of joynt but it onely hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt as it is expressed vers 32. QUEST XVII How long Iacob continued in his halting NOw whereas Tostatus thinketh that Iacob the next day was perfectly recovered of this hurt to whom Iunius subscribeth because cap. 33.18 it is said that Iacob came safe to Sichem I thinke
therefore we should not set our affections upon earthly things but presse forward in our desire toward our heavenly Countrey 5. Morall Good officers should not seeke to inrich themselves Vers. 14. IOseph laid up the money in Pharaohs house Ioseph was a faithfull officer to Pharaoh he did not seeke to inrich himselfe by his office but sought the Kings profit and increased his treasure Mercer Such an one was Iosua who in the division of the land of Canaan to the tribes did not share any thing to himselfe but the children of Israel gave him an inheritance among them when they had made an end of dividing the land Ios. 19.49 Such should officers and Judges be toward the King and people to deale faithfully with the one and justly with the other not to turne all to their owne profit and gaine as many doe now adayes CHAP. XLVIII 1. The Method and Argument of the Chapter FIrst in this Chapter is declared how Ioseph came to visit Iacob when he was sicke Secondly Iacobs testament is set downe first concerning Iosephs sonnes then his gift and legacie toward Ioseph himselfe vers 22. with a generall prophecie of the returne of all his children vers 21. Concerning Iosephs sons 1. The ground and occasion of Iacobs blessing of them is expressed which is first the promise of God vers 4. then the right property that Iacob had in them vers 5. Thirdly because Rachel was taken away leaving not much issue behinde her vers 7. and Ioseph was the eldest of her who was his principall wife 2. Iacobs blessing followeth first the preparation to the blessing where we have set forth 1. Iacobs kissing and embracing of Manasses and Ephraim vers 9 10. 2. Iosephs reverence to his father vers 12. 3. The presenting of his two sonnes and the order of disposing them Manasses to Iacobs right hand and Ephraim to his left vers 13. Secondly in the blessing 1 There is the ceremonie the laying on of Iacobs hands contrary to Iosephs expectation the right hand upon the youngest the left upon the eldest vers 14. 2. The pronouncing of the blessing which sheweth the author or efficient cause God who had fed him and delivered him vers 15 16. and the effects the naming of them among the tribes and their great increase and multiplying vers 16. 3. The ratification of the blessing where we have first Iosephs exception vers 17 18. then Iacobs answer containing a satisfaction to Ioseph vers 8 9. a confirmation of the blessing vers 20. 2. The divers readings v. 1. It was told to Iacob H.S.C. one told Iacob caet v. 7. Concerning the divers reading of this verse see before chap. 35. vers 16. and quest 13. upon that Chapter v. 7. I buried her in the way of the horse-race S. neare the way to Ephrata caet v. 11. I am not deprived of thy face H.S. I had not thought to have seene thy face caet v. 14. He layed his left hand upon the head of Manasses which was the elder changing his hands H.S. hee taught his hands although Manasses was the elder C. guiding or directing his hands of purpose for Manasseh was the elder B. G. he knew feeling with his hands that Manasses was the elder T. caused his hands to understand that Manasseh was the elder P. sacal to understand v. 15. God whom my fathers pleased in his sight S. served in his sight C. walked in his sight cat halach to walke v. 16. That they may grow into a multitude S.H. grow as fish into a multitude cat v. 20. In thee Israel shall be blessed H.S.C. shall blesse caet v. 21. The word of God shall be your helpe C. God shall be with you caet v. 22. I give thee Sechem the chiefe part above thy brethren S. I have given thee one portion of land c. B. I give thee one principall part or portion above c. C.G.T. Sechem signifieth a part portion or elbow of ground and it is also the proper name of a place Which I tooke out of the hand of the Amorites by my prayer and deprecation C. by my sword and my bow caet 3. The explanation of doubtfull questions QUEST I. Of the adopting of Manasseh and Ephraim into the degree of Iacobs sonnes Vers. 5. MAnasseh and Ephraim shall be mine as Ruben and Simeon are mine 1. Iacob upon Gods promise that he should increase into many people by the spirit of prophecie adopteth Manasseh and Ephraim into the number of his sonnes that seeing Rachel was taken away before he had many children by her he should by these be increased 2. He adopteth them in the place of Ruben and Simeon the two elder brethren and so the birth-right is conveyed from Ruben to Iosephs sonnes because he had defiled his fathers bed 1 Chron. 5.1 3. Here we have the practice of that law afterward established Deut. 22.17 of allotting a double part to the eldest Iun. for Ioseph had a double part in that two tribes came of him whereas the rest of his brethren had but each one his tribe Manasseh and Ephraim had not each of them his double part to the rest as some Hebrewes thinke but they two being the fathers of the two tribes doe make their fathers part double to the rest Mercer QUEST II. Whether Ioseph had any other sonnes beside Manasseh and Ephraim Vers. 6. THe linage which thou hast gotten after them c. 1. This is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentially which thou maiest get afterward for the Scripture maketh no mention of any sonnes beside these two that Ioseph had at this present Iun. Mercer as also it might be uncertaine whether Iosephs wife were at this time with childe Mercer 2. The other sonnes should be more properly Iosephs yet so as that they should make no tribe of themselves but be accounted with Manasseh and Ephraim Iun. 3. They are deceived which thinke that Machir and Galaad of Manasseh and others of Ephraim were those other sonnes of Ioseph for they are his nephewes and Manasseh and Ephraim were their fathers not their brethren also some thinke that if Ioseph had begotten any other sonnes they should have had no inheritance in Canaan but this is not like seeing they came of Iacob whose whole seed was chosen likewise whether Ioseph had afterward any other sonnes it is uncertaine it is like he had not because no mention is made of them in Scripture neither doth it much skill seeing they were to be annexed and incorporate into these two tribes of their brethren Mercer QUEST III. Why Iacob maketh mention of the death and buriall of Rachel Vers. 7. I Buried in the way to Ephrath 1. Iacob maketh mention of the death and buriall of Rachel 1. Not to answer a secret objection why he buried not Rachel in the double cave with his fathers as he himselfe desired to be buried and thereupon tooke an oath of Ioseph because she
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
and Simeon 1. We neither say with Ambrose that they are rather to be called prophecies than blessings lib. de Benedic Patriarc c. 2. 2. Neither with Pererius that they were so called of the greatest part for it is said that he blessed every one 3. Neither by the word blessing is cursing understood by an antiphrasis that is a contrary kind of speech as some thinke but Iacob blessed them verily and indeed 4. But the opinion of R. Salomon is not farre from blasphemy that Iacob did indeed purpose to blesse his sonnes but falling into phrensie he cursed them in stead of blessing for this were to make the motions of Gods spirit mad fits 5. Neither is it like that Iacob gave his sonnes other blessings here not expressed 6. But hee indeed blessed them all though not alike for the temporall chastisement laid upon Ruben Simeon Levi was but a fatherly correction for their amendment Calvin they also are blessed because they are counted among the tribes had their inheritance among them Mercer whereupon afterward Moses in particular blessed both Ruben and Levi Deut. 33. Iacob also doth conclude these three within the number of his sonnes and so comprehendeth them within the covenant Iun. QUEST XXXI Of the double cave where Iacob desired to be buried Vers. 30. IN the cave that is beside Machpelah c. 1. Iacob maketh a particular and perfect description of the cave where he would be buried from whence he had beene absent 17. yeares Ioseph 39. yeares that they should not doubt of the place 2. But that is a fable devised by the Jewes that Tsepho the sonne of Eliphaz did strive with Iacobs sonnes about this burying place and that he fought a great battell with them but they overcame him and brought him downe to Aegypt and when Ioseph was dead he fled out of Aegypt into Italy 3. Iacob intreated his sonne Ioseph to bury him with his fathers but he chargeth and commandeth his sonnes because Ioseph was the principall who should obtaine leave of Pharaoh and at whose costs Iacobs funerall should bee solemnized the rest were but to accompany him Mercer beside his other sons did still depend upon him and were as a part of his family whereas Ioseph was a man of great command and authority in Aegypt Perer. 4. Iacob sheweth who were buried there and maketh speciall mention of Abraham that his sonnes should bee more carefull there to bury him also seeing Abraham had of purpose bought that ground to bee a place of buriall for him and his Luther and seeing that his mother was there buried and Leah his wife it might seeme more reasonable that he should be buried there also 5. These three couples here mentioned were buried together there Abraham Sara Isaack Rebeckah Iacob Leah the hebrewes thinke also that Adam and Eve had their sepulture there but that is not like as it is also uncertaine whether any other of the twelve Patriarkes were there interred Mercer QUEST XXXII Why Iacob maketh mention againe of the purchase of the cave Vers. 32. THe purchase of the field c. 1. This repetition is not inserted by Moses as Marlorat but they were the words of Iacob 2. This verse therefore without cause is wholly omitted and left out by the Latine Translatâ—r 3. Yet did not Iacob here shew unto his sonnes the very instrument of conveyance whereby Abraham did purchase the cave and field as the Hebrewes for that rite custome was not then in use But Iacob hereby sheweth the undoubted right which he had to that ground whereof his fathers had possession both alive and dead 4. Places of Doctrine 1. Doct. How the Patriarkes and Prophets used imprecations Vers. 7. CVrsed be their wrath c. The righteous did many times use imprecations and denounce curses as David Psal. 35.4 Let them be confounded and put to shame that seeke after my soule and in other places and Iacob here but they did it not in wrath or in their heat but with these considerations and regards 1. They spake as Prophets and as Ministers and Pronouncers of Gods sentence and decree so that they were not so much maledictions as predictions Perer. 2. For the most part they accursed such only in temporall things for their amendment as Iacob here doth his sonnes as David also saith Fill their faces with shame that they may seeke thy name O Lord Psal. 83.18 Perer. 3. If they denounced any spirituall curse it was upon such as were incorrigible as Psal. 68.21 God will wound the hairy pate of him that goeth on in his sinnes 4. They did not hereby revenge their owne particular cause but did censure them as enemies to the whole Church as Psal. 35.20 They imagine deceitfull words against the quiet of the land But these examples are no warrant for us to use the like imprecations because we have not the like spirit of prophecie as our Saviour answered to Iames and Iohn who asked him if they should command fire to come downe from heaven upon the Samaritans as Elias did Ye know not of what spirit ye are of Luk. 9.55 2. Doct. Iacob prophesieth of his sonnes as the spirit of God directed him FUrther in that Iacob spareth not to pronounce the curse of God against his owne sonnes it is evident that hee spake not of any partiall affection or ambitiously seeking to make his posterity great as the prophane disciples of Lucian the Atheists use to object against the doctrine and history of Moses Calvin but that he spake as he was thereunto moved by the spirit of God both in that against his naturall and fatherly disposition hee pronounceth hard and heavy things against his sonnes as also because the event afterward answered to these his predictions 3. Doct. All our helpe and strength is from God Vers. 24. THe armes of his hands were strengthened by the hand of the mighty God c. Although in waging of battell weapons of warre and other meanes are carefully to be used yet the help power and strength must come from God as Ioseph was strengthened by the hand of God against his enemies as David prayeth Make haste to deliver me make haste to helpe me O God Psal. 70.1 Luther 5. Places of Confutation 1. Confut. That the punishment of sinne remaineth not after the remission of the fault Vers. 6. INto their secret let not my soule come This punishment which was inflicted upon Simeon and Levi was not a satisfaction for their sinne past which was already upon their repentance remitted unto them as the Popish doctrine is that the punishment of sinne often remaineth the fault being pardoned but the Lord thinketh good to chastise those which have offended though their sin be forgiven them for these causes 1. That they may thorowly be humbled and take heed that thy commit not the like againe as David therefore saith It is good for me that I have beene afflicted Calv. 2. For the example of other that they also
herein as God is to have the chiefe glorie being the author of this counsell and the onely revealer of secrets so your Highnesse is to be honoured as the instrument whose cogitation the Lord directed as a light to search out the mysterie of darknesse and as a cunning Pilot to guide the ship beside the rocks and sands Now is fulfilled that saying of the Wise-man A King that sitteth in the throne of judgement chaseth away all evill with his eyes It was David not the sons of Zerviah Ioab and Abishai his Counsellors that found out by consulting with God the treacherie of the men of Keilah intended against him And Pharaoh himselfe had the instinct by dreame to foresee the calamitie of Egypt by the future famine And the King of Nineveh gave the advice how to prevent the destruction of the Citie by repentance Like as Ambrose doth celebrate the memorie of the Emperour Valentinian who sitting in his Consistorie assisted with his Nobles when they all gave counsell to restore unto the Romans their Idoll Temples Solus velut Daniel excitato in se Dei spiritu Gentilibus obviabat He onely as another Daniel the spirit of God moving him resisted the Gentiles request The Seraphims in Isaiah which Hierome was taught by an Hebrew Rabbine to understand of the Kings and state of Iudea had six wings with two they covered their face with two their feet and with two they did flie so while the face of the men of State was as it were blinded and the feet and inferiour parts had their counsell darkned thanks bee to God that your Majesties wings of judgement were not pinioned but did flie aloft with the Eagle to espie what was working below And so as he well saith Necesse erat ut qui potentior cunctis fuerat prudentior fieret universis It was fit that hee which was beyond all in power should exceed the rest in prudence But now may it please your Majestie to the glorie of God and for eternall memorie to bee transmitted to posteritie to give mee leave in few words to describe this worke of darknesse and to bring it to the light whereby this Cockatrice brood consulting with infernall spirits in the earth thought at once to have undermined and subverted both the Civill and Ecclesiasticall State of this land Wicked Abimelech slew upon one stone seventie of Gedeons sonnes yet Iotham escaped but here none within danger could have beene delivered Adonibezeks crueltie is noted that cut off the thumbs of hand and feet of seventie Kings but in this mischievous plot both the heads and hands of many honourable persons should have beene miserably rent from their bodies Cruell Saul in one day commanded fourescore and five Priests to bee murthered yet Abiathar the sonne of the high Priest was delivered but in this bloudie exploit all our Reverend Fathers were appointed to the slaughter Ambitious Athaliah destroyed all the Kings seed yet Ioash the Kings sonne was preserved but here no not the heire of the Crowne should have beene spared Savage Caligula was not more barbarous who wished that all the Senatours of Rome had but one necke that hee might smite it off at a blow Nor yet Hannibal who when he saw a pit filled with humane bloud cried out O formosum spectaculum O goodly sight Or Valesus Proconsul of Asia under Augustus Caesar who having put to death three hundred men walked and vaunted himselfe among the dead bodies saying O rem regiam O Kingly act Sylâ—a was not so bloudie who commanded seven thousand Citizens to be killed whose crie was heard to the Senate house where Sylla with the Senatours was assembled for hee did forbeare the Senate house nor that King of Persia which commanded the people of Syria to have their â—oses cut off or irefull Cambyâ—es who in his expedition against the Aethiopians caused every tenth man to be tithed out for food his armie being almost famished But here scarce one man of ten that feared God and loved the truth should have beene left alive yea the very infants could not have beene exempted from this generall massacre but as Hierom speaketh of the crueltie of the Hunnes Cogerentur mori qui nondum vivere coeperant nescientes malum suum inter hostium manus â—ela riderent They should have beene forced to die that yet begun not to live and not knowing their doome should have smiled under the bloudie hand of the enemie Blessed be God therefore who hath in his great mercie and love to his Church disappointed their wicked imaginations in this snare which they laid for others is their owne foot taken and they are sunke into the pit that they made for others the stone which they would have rolled upon us is fallen upon their owne head And as Ambrose writeth of the Bees Apes quae non obtempera verint legibus regis immoriuntur aculei sui vulneri That they which disobey the order of their King amongst them die upon their owne stings So that engine wherewith the Romanists thought to have gored others hath wounded themselves As they with Abimelech sought to have fired the tower of Sichem so their owne parts have justly felt the fire and as with Sathan that used the winds to overwhelme the house upon Iobs sonnes they attempted with a sulphureous spirit to have blowne up that honourable house so now most worthily their owne members are exposed to the winde and aire and their wicked acts leave a sulphureous smell behind them This I write not God is my record as rejoycing in their confusion but grieving rather at the cause thereof pitying their persons but hating their actions ut probem me as he saith non homines odisse sed erroâ—es To shew that I hate not the men but their manners They with Dathan and Abiram are gone downe into the pit whose mouth they opened to swallow others as they laboured in the earth to worke iniquitie so their names are written in the earth to blot out their memorie they which wickedly imagined to deprive others of buriall with Iehoiakim are themselves buried as an asse is buried and cast forth without the gates of Ierusalem Now nothing remaineth most Christian King but that we give due thanks unto our gracious God who hath wrought this glorious deliverance In which action of thanksgiving the Church of God hath used to performe three duties To give solemne praise unto God to send presents one to another in signe of joy and to give gifts to the poore In the first your Majestie hath given us example who in the same place where the danger was devised and deliverance received publiquely with godly Iehoshaphat blessed God and this honourable Parliament concurring with your Christian Majestie hath well seconded your princely example in decreeing an annuall commemoration to bee kept of that day no lesse worthie to bee remembred than the Iewes feast
or they signifie duplicem populum c. the two people the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud
lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people
ointment the graces and gifts of Gods spirit which should be shed upon the faithfull the Romanists then in consecrating Chrisme mixed with balme to anoint their Bishops and Priests se veteris legis sacerdotes non ministrâ—s Christi profitentur doe professe themselves to be Priests of the Law nor Ministers of the Gospell Gallas And after this manner doe they consecrate their Chrisme first the mitred Bishop muttereth certaine charmes and inchanted words over the Chrisme and then bloweth upon it and after him come in their order twelve Priests standing by who likewise breath over the Chrisme then the Bishop useth certaine exorcismes with prayers wherein he maketh mention of Moses Aaron David the Prophets Martyrs praying that this Chrisme may have power to conferre the like gifts as they had Then he putteth to a little balme and at the last boweth himselfe to the Chrisme with these words Ave sanctum Chrisma All haile holy Chrisme The like doe all the Priests in their order and so they make an Idoll of their Chrisme ex Gallasio But thus to consecrate their Chrisme they never learned of Christ nor his Apostles Saint Iohn sheweth what is the ointment and anointing of Christians Yee have an ointment from him which is holy 1 Epist. 2.20 And vers 27. The ointment or Chrisme which ye received of him dwelleth in you c. and the same Chrisme or ointment teacheth you all things c. Wee have received no other ointment or Chrisme of Christ but the graces of the Spirit which are bestowed upon the faithfull 6. Morall Observations 1. Observ. To come to the Sacraments with prepared affections Vers. 19. AAron and his sonnes shall wash their hands and feet thereat when they goe unto the Altar This washing of the hands and feet teacheth men ut cautiore cura actus suos cogitatus discutiant c. that they should carefully examine and purge their acts and thoughts and so come to be made partakers of the holy Sacraments remembring what Saint Paul saith 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh his owne damnation Beda This washing of the hands and feet therefore sheweth with what preparation and diligent examination we should come into Gods presence Augustine saith well Si macula in veste aut corpore apparet non audes intrare si vero sordida mens conscientia nihil times c. If there be a spot in thy body or rayment thou darest not goe in but if thy minde and conscience be filthy and uncleane thou fearest nothing c. Thus the Preacher admonisheth Take heed unto thy feet when thou entrest into the house of God Eccles. 4.17 By the feet he understandeth the affections wherewith the soule is carried as the body with feet 2. Observ. Against the contempt of the Ministerie Vers. 32. YE shall not make any composition like unto it Which therefore is commanded that holy things be not prophaned Neve Ecclesiasticum Ministerium ludibrio contemptui hominum exponatur And that the Ecclesiasticall Ministerie be not exposed to the scorne and contempt of men Lippoman As it is in the Psalm 105.15 Touch not mine anointed and doe my Prophets no harme Which sheweth their great prophanenesse who both speake and thinke basely of the Ministers of the Gospell and despise the vocation of the Ministery and hold it as a base thing wherein men doe bewray their prophane and unbeleeving heart who can have no great hope of salvation despising the meanes whereby they should be brought thither 3. Observ. Against flattery in giving divine titles unto men Vers. 37. YOu shall not make any composition like this perfume Precibus landibus Divinis non debemus uti in adulationibus humanis Wee must not use the praises of God in humane flatterings Gloss. ordinar As the people that gave applause unto Herod saying it was the voice of God and not of man Act. 12. Basil also giveth this note Quicunque bene agit Deo non sibi adscribat He that doth well let him ascribe it unto God and not to himselfe And so accordingly I yeeld unto thy divine Majesty most gracious God and heavenly Father all bounden thankes through our blessed Lord Christ Jesus that it hath pleased thy divine goodnesse thus far to strengthen and assist mee thy unworthy servant and weake instrument in this worke trusting to the same gracious helpe for the finishing and accomplishing of the same to thy glory Amen The end of the first booke of the second part or tome of this Commentarie upon Exodus THE SECOND BOOKE OF THE SECOND PART OR TOME OF THIS COMMENTARIE UPON EXODVS VVherein is shewed the practice and execution of the Lawes and Ordinances before prescribed VVhich consisteth of the Israelites disobedience to the Morall law in their apostasie and falling away to idolatrie and their obedience afterward upon their reconciliation to the Ceremonials In the willing offerings of the people toward the Tabernacle the diligence of the workmen in making it the faithfulnesse of Moses in the approbation of their worke and the erection of the Tabernacle VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. REVERENDO IN CHRISTO PATRI AC DOMINO D. THOMAE DIVINA PROvidentia Episcopo Londinensi Diocesano suo salutem in Christo sempiternam ANni jam sexdecim Reverendissime Praesul ex eo tempore effluxerunt cum Synopsis mea quae tum primò in lucem prodiit tuae censurae judicio à Reverendissimo Archiepiscopo Caniuariensi commissa commendata fuerit Vt primae illae lucubrationes meae te facilem Censorem in venerunt sic posteriores istae te ut spero aequum judicem reperturae sunt Cum Ambrosio hoc libere profiteor Malo tuo corrigatur judicio siquid movet quà m laudari à te quod ab aliis reprehendatur non est longi subsellii ista judicatio facile est tibi de nostris judicare Dicam jam paucis quid à me in hoc opere praestitum sit In tribus maximè me compendio commodo suo consuluisse prospexisse lector inveniet Primò dum varias authorum sententias de gravissimis quaestionibus interse comparo simul uno intuitu oculis subjicio labori suo in posterum hac ex parte parcet qui hosce nostros commentarios legere dignetur Deinde cum authores illi varii unde haec nostra desumpta sunt vix possint pretio 50. librarum comparari rationem me sumptuum habuisse judicabit lector humanus cùm centesima parte venalis sit hic liber Tertiò cùm collatis inter se discrepantibus plurimorum sententiis illam calculo meo passim comprobaverim quae ad veritatem proxime accedat hîc adjutum se sentiet judicium confirmatum qui huc animum applicet altero jam praecunte viam monstrante Atque haec feci ut Augustinus Hieronymo in eorum
ne veri Dei cultus esset inferior gentilium cultu that the true service of God should not be inferiour unto the false worship of the Gentiles and involutum fuit Christi corpus Christs body was wrapped up in these ceremonies they were types and figures of things to come Simler 4. Now such sumptuous cost is not required in Gods service his worship being spirituall for the body being come the shadowes are ceased only a comelinesse and decencie is to be observed in the edifiers belonging to Gods service with seemely ornaments Simler QUEST IV. Whether one may offer himselfe to the calling of the Ministerie Vers. 10. ALL the wise hearted shall come c. Moses willeth such as God had endued with gifts to offer themselves to doe the service of the Tabernacle So it is not unlawfull for those which know themselves to be fitted and prepared with gifts to offer themselves in a modest and orderly sort unto the Ministery of the Gospell these conditions being observed 1. They must humbly acknowledge to have received all their gifts at Gods hands and that without his grace and helpe no vocation or calling can prosper as Iohn Baptist saith A man can receive nothing unlesse it be given him from heaven Iohn 3.27 and therefore their desire must be to referre all their gifts to Gods glory 2. They must submit themselves with lowlinesse to the judgement and triall of those penes quos est legitima vocatio unto whom belongeth the outward lawfull calling and approbation of men for the Apostle saith The spirits of the Prophets are subject to the Prophets 1 Cor. 14.32 3. They must take heed they enter not by unlawfull meanes as by gifts and bribery to corrupt those to whom the allowance and approbation of them belongeth that are to enter In this manner for one to offer himselfe is not to be an intruder but such an one is rather to be held as called of God Marbach QUEST V. Of the liberall and franke offering of the people Vers. 21. THou all the Congregation of the children of Israel departed c. 1. In that they departed from Moses it sheweth their deliberation and consultation with themselves which commendeth their discreet liberality that they would doe nothing rashly for it falleth out oftentimes that hee qui subitâ— fervore beneficus est which is liberall upon a sudden heat doth afterward repent him 2. They came and offered willingly not of constraint Marbach Some thinke this is added Every one whose spirit made him willing came and brought to shew a difference betweene the willing and unwilling but it rather sheweth that there was none found but brought willingly according to their ability 3. As by the manner their liberality appeareth so by the persons that offered not onely men but women not the Princes only but the people and as well the poore as the rich Pelargus 4. So also it is made manifest by the gifts which they offered not onely silver gold but even the Jewels and ornaments of their bodies earings rings bracelets even the nice and dainty women were willing to forgoe such things Marbach 5. And herein their repentance did shew it selfe that quae luxui antea servierunt c. the things which before they abused to wantonnesse and superstition are now consecrated to the service of the Tabernacle Simler QUEST VI. Why the women offered by themselves Vers. 22. THe men came with the women 1. The word is ghal which signifieth upon which Oleaster understandeth thus that the women were most forward and came first and then the men came upon them that is after them 2. Or he thinketh mention is made of men and women to signifie the great throngs and companies that came men and women together 3. But direct mention is made of the women to shew their ardent affection in not sparing to give their owne jewels Marbach And herein also was signified Deum non aspernari operas mulâ—â—rum That God despised not the service of women toward the worke of the Tabernacle Lippom. 4. The women offered by themselves but not without their husbands consent for all things were done in order the superstitious women alleage Ierem. 44.19 That they did not powre out their drinke offerings to the Queene of heaven without their husbands much more would not these devout women offer to the Lords worke without their husbands consent And though the husbands onely should have offered for themselves and their wives by mutuall consent it had come to one effect and should have beene alike acceptable unto God yet it contenteth the devout women better that they offer with their owne hands As when a summe was taken of the people every one put in halfe a sicle for himselfe Tostat. quaest 2. QUEST VII Why the workmen are named Vers. 30. THe Lord hath called by name Bezaleel 1. Marbachius thinketh that this narration of the workmen went before the offering of the people that they knowing who should have the disposing of their gifts might be more incouraged to bring but it is like that as the Lord after the description of the Tabernacle and what every one should bring toward it last of all made mention of the workmen chap. 31. so Moses observeth the same order 2. Cajetane saith that Moses signifieth who should be the chiefe workmen ne â—riatur contentio inter artifices that there should be no contention among the workmen 3. But that other note of Cajetane is not so good that whereas it is said Hee hath filled him with the spirit Elohim of God he by elohim understandeth a Iudge that God had made him a Judge or Umpire relativè ad alios artifices in respect of other artificers 4. I preferre rather Osianders collection that out of these words Iehovah filleth him with the Spirit of God proveth the Trinâ—â—y for there is one person of Iehovah which filleth another of the Spirit wherewith he is filled and the third of the Sonne of God whose Spirit it is 4. Places of Doctrine 〈…〉 Law of the Sabbaticall rest how morall Vers. 3. 〈…〉 The Sabbath is taken two wayes either precisely for the seventh 〈…〉 of the Law and is abolished or simply for a day of rest set apart for the 〈…〉 there is no nation almost which had not some festivall dayes for the 〈…〉 wherein although they diversly erred yet it sheweth that it was 〈…〉 and consequently was morall that some time should be appointed 〈…〉 2. Doct. The libertie of Christians is greater in the Sabbaticall rest than of the Iewes BUt yet the rest of the Lords day is not so strictly now injoyned as under the Law sed nunc liberalius nobiscum agit but now under the new Testament God dealeth more liberally with us some works are such as doe hinder the service of God which are by no meanes now to be done nisi cogat necessitas unlesse necessity constraine other works there are which are not such an impediment unto Gods service
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used
He was the sonne of seventeene yeares now he cannot be the sonne or birth of so many yeares before they are expired the father must be before the sonne so is this phrase used Gen. 17.25 where Ismael is said to bee the sonne of thirteene yeares that is so many complete when Abraham was 99. yeare old for Ismael was borne when Abraham was 86. yeares old Gen. 16.16 And bee it granted that the Latine might agree in sense with the Hebrew yet it is too great boldnesse in a translator to change the number to put downe 16. for 17. 2. Now to say that the Latine interpreter did this not without the instinct of the spirit is in effect to say that the Hebrew writer had not the instinct of the spirit or that the instinct of the spirit is contrary to it selfe if both he that writeth sixteene and he that numbreth seventeene years in the same place and of the same person were moved by the same spirit But the Latine translator was led by the same spirit to write here 16. for 17. which moved him Gen. 8.4 for the 17. day of the moneth to write the 27. day which is a manifest errour and so is this here Hence then appeareth the grosse blindnesse of the Tridentine chapter which maketh the Latine translation authenticall without acception 2. Confut. A concubine not simply or properly a wife Vers. 2. WHereas Zilpah and Bilha are here said to be Iacobs wives Pererius noteth that Iacobs concubines were simply his wives though not his principall wives as Rachel Leah were Perer. in Gen. 37. nume 9. Contr. The Scripture maketh a manifest difference between a wise a concubiner for the concubine was still under the government of the wife as Hugar after she was given to Abraham is still called Sarahs maid Gen. 16. and the sonne of the concubine did not inherit as the sonne of the wife yet sometime she that was properly a concubine is called improperly a wife as Zilpah and Bilha here either because the principall wives being dead they succeeded in their place or for that their sonnes were privileged to be co-heires with the sonnes of Lâ—ah and Rachel which was not usuall but onely for the sonnes of the principall wives to inherit See more of this quaest 8. in Gen. 25. 3. Confut. Against free-will Vers. 4. THey could not speake peaceably unto him So our Saviour saith to the Pharises How can you speake good things seeing you are evill Matth. 12.34 Hence is confuted the popish doctrine of free-will that a man of his owne power is apt to chuse that which is good Iacobs sonnes abounding with malice could not speake peaceably to Ioseph nor the Pharises being a generation of vipers could speake well of Christ for an evill tree cannot bring forth good fruit Matth. 7.18 Muscul. 4. Confut. Our election unto life not by works Vers. 6. HEare this dreame c. Ioseph obtained this great favour with God to have the preeminence over his brethren not by any merit or worthinesse in himselfe but of Gods meere grace and favour toward him for as yet Ioseph had not shewed his faithfullnesse and chastity in Potiphars house The purpose of God then to exalt Ioseph revealed in these dreames went before any merit of Iosephs part Calvin So also Gods free and gracious election in setting us apart to everlasting salvation is without all respect of works in us as the Apostle teacheth That the purpose of God might remaine according to election not by works c. Rom. 9.11 5. Confut. Against the Sadduces of the immortality of the soule Vers. 21. LEt us not kill him or verbatim smite his soule Hence the Sadduces did inferre that the soule is not immortall because it may be smitten and killed But Augustine answereth this objection That here by the word soule the life is understood the effect by the efficient as in Iob where Satan is forbidden to touch his soule that is his life for otherwise concerning the nature and substance of the soule it cannot be killed according to the words of our Saviour Feare not those which after they have killed the body cannot kill the soule Matth. 12. 6. Confut. Sheol in this place not taken for hell Vers. 35. I Will goo downe into the grave mourning c. 1. The word sheol here used is neither to bee translated gehenna hell the place of torment after this life as the Chalde and some Hebrewes for Iacob did not suppose that Ioseph was in hell or that he should goe thither 2. Neither is it taken here for Limbus patrum the dungeon of darknesse where the soules of the fathers remained till Christs comming as Perer. and other popish writers for that place of rest and joy where Lazarus was in Abrahams bosome could be no part or member of hell where there is no joy to be found 3. Wherefore it is better translated the grave and cannot be otherwise in this place understood as even now shall appeare But because Pererius here fighteth with his owne shadow and goeth about to prove that sheol in the Scripture is not alwayes taken for the grave but sometime for hell properly as though the protestants so affirmed that the word was never found used for hell I will first set downe the divers acceptations of the word sheol in Scripture I find therefore that this word is used in foure severall senses 1. It is taken for hell metaphorically that is for the deepe plunging in extreme sorrow misery and danger as Psal. 86.13 Thou hast delivered my soule from the nethermost hell 2. It is taken for the locall place of hell properly as Proverbs 15. Hell and destruction are before the Lord. 3. It signifieth the grave Prov. 30.16 The grave and the barren wombe are reckoned among those things that are never satisfied where Pererius will have the word taken for hell not the grave for the grave saith he is soone filled and satisfied ' it holdeth not above one body Contr. 1. This is a very childish answer seeing the Wise man speaketh not of any one particular grave but of the condition of the grave in generall which is never satisfied with dead bodies but receiveth more still as in the same place saying The earth cannot be satisfied with water he meaneth not any severall peece or lumpe of earth which may be soone drenched with water but of the quality nature of the earth in generall 2. So that in this sense the grave is rather sheol than hell because it is more craving for to hell goe none but the wicked but the grave receiveth the bodies of all both good and bad 4. Sheol is taken to signifie the lower deepe and remote parts of the earth as without any relation to the place of punishment as Psal. 139.8 If I ascend into heaven thou art there if I lie downe in hell thou art there also sic Mercer 7. Confut. Against Pererius exposition of that place Psal. 16.10 FUrther
as is before shewed so that he is farre elder than the seven wise men of the Grecians and then Pythagorâ—â— Heraclitus Hippocrates Democritus Anaxagoras Socrates Plato with the rest who were many yeeres after Homer 4. Hence then appeareth that notable error of Appion the Grammarian in Tiberius Caesars time who would have Moses bring the Israelites out of Egypt in the first yeere of the seventh Olympiade at what time the Tyrians built Carthage in Africa For it is evident that Carthage was built about the time of the Trojan battell for Aeneas went from thence to Dido the founder of Carthage as Virgil. testifieth and Iosephus writing against the said Appion sheweth that from Hiram King of Tyre in whose time the Temple was built unto Pigmalion and Dido were 155. yeeres and to the beginning of the Olympiades in the 8. yeere of Ahaz reigne were 280. yeeres so that by this account Carthage was built 140. yeeres before the count of the Olympiades began Appion then is found to be in a double error for both Moses was divers hundred yeeres before the building of Carthage and Carthage was built long before the computation of the Olympiades ex Perer. QUEST VIII Whether the name of Moses were knowne unto the Gentiles before Christ. NOw then it is evident 1. that Moses name was knowne unto the ancient writers of the Gentiles as Saconiatho that Phenicean Antiquarie and Berosus Chaldeus Ptolomeus and Manetho Egyptian Chronographers and among the Grecians Artapanus Polemo Eupolemus doe make honourable mention of Moses Likewise Troyus Pompeius cited by Iustin. Martyr lib. 36. and Diodorus Siculus Numâ—nius Pythagoricus calleth Plato the Attik or Athenian Moses 2. But yet sparing mention is made of Moses among the Ethnik writers because they held his writings to bee sacred and divine and so not to bee prophaned and made common as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus alleaging at the same time the examples of Theopompus the Historiographer and Theodectes the tragicall Poet that when they attempted to transpose some things out of Moses bookes the one into his story the other into his tragedie the first was perplexed in minde the other smitten with blindnesse till they perceived their error and desisted Aristeas 3. Origen then is deceived who thinketh that till after Christ the name of Moses was not heard of among the Gentiles â— Homil. 2. in Cant. Pererius QUEST IX How Moses is said to be a proper child and by whom he was hid Vers. 2. WHen she saw that he was faire and goodly she hid him 1. Both the parents did their part iâ— hiding him Heb. 11.13 but the mother was the chiefe either in regard of her motherly affection or for that the advice came first from her 2. Iosephus writeth that Amram had a speciall revelation vision concerning this child that he should be delivered from this danger and be himselfe a deliverer of his people But seeing these parents of Moses are commended for their faith which must bee grounded upon the word of God it is likely that they builded rather upon the promises made to their Fathers than any speciall revelations 3. The child was goodly to see to that is a certaine divine comelinesse appeared in him not onely propernesse of body as Stephen sheweth Act. 7. and the Apostle Heb. 11.23 this act of theirs then principally proceeded of faith which was so much the more increased by the object of this goodly child in whom they saw such signes of grace as that they doubted not but that God would take the protection of him Simlâ—r QUEST X. The Arke wherein Moses was put whereof it was made and where placed Vers. 3. SHe tooke an Arke of bulrushes The word here used is Tebath which is given also to Noahs Arke and the Arke of the Tabernacle The Septuag retaine the same word Thibis without any other interpretation but it is like through the error of some Scribes that Thibin was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the edition Complutense readeth but Origen is here deceived that thinketh Thibis to bee a coffin made of wicker or of the barkes of trees Hom. 2. in Exod. it signifieth nothing but an Arke for the frame the matter whereof it was made is beside expressed 2. which some thinke was of Reed Vatab. Genevens othes of Bulrushes Iun. Pag Mont. which is most like or of the tree Papyrus as Iosephus whereof they made the paper which word is used to this day though our paper be now made of linnen it was a light matter that might easily be supported in the waters and both to fasten the stuffe the better and to keepe out the water they daubd it with slime and pitch Simler as Noah pitched his great Arke to hold out the waters 3. This Arke for the bignesse Iosephus thinketh was no greater than could well containe the child but Iosephus is deceived that they put this Arke or coffin into the middest of the floud for the text is evident that they put it amongst the flagges or reedes that it should not so easily flote upon the waters and to be the better defended from the winde Pererius QUEST XI Whether Moses parents did well in exposing him BUt here the question will be moved whether Moses parents did well in exposing the infant thus to apparent danger seeing nature hath given unto bruite beasts a naturall instinct rather to adventure their lives for their young ones than to leave and forsake them These reasons then may bee yeelded in defence of this their fact 1. That if they had kept their childe at home then they had most certainly exposed not onely him to danger who could not be hid partly from the diligent inquisition of Pharaoh partly from the notice of the Egyptians among whom they dwelled Iunius but also his parents by all likelyhood should have perished therefore in that they doe thus expose the infant they doe deliver him from a certaine danger leaving him to an uncertaine Perer. 2. Beside they use all carefull meanes to provide for the childe in pitching the Arke in laying it in a safe place Perer. from whence the mother might take it by stealth and suckle it at her pleasure Simler Beside they appointed his sister to bee his keeper to seâ— what should become of the infant 3. Further though there be no certaintie either of the revelation shewed to Amram that the childe should be preserved as Iosephus writeth or of that excuse of the Hebrewes that Miriam being a Prophetesse gave direction what they should doe yet seeing this act of theirs proceeded of faith in God as the Apostle sheweth Heb. 11. it is not to be doubted but that herein they were directed by the instinct of the spirit and that they did it not in griefe and despaire as Philo seemeth to affirme that they wished they had exposed their childe so soone as he was borne seeing they could no longer keepe
him QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus