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 whereas
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
in the true worship of God but that he urged them generally to circumcision being not of the seed of Abraham to whom that ceremonie appertained is not like Mercer 4. Ioseph is said v. 56. to breake to the Egyptians that is to sell them food for so the word shabar signifieth either because it breaketh famine or because it is broken and ground to make bread of or rather because they made their bread in thin cakes and so used to breake not to cut it Mercer 4 Places of Doctrine 1. Doct. God only the disposer and foreteller of things to come Vers. 25. GOd hath shewed Pharaoh what he is about to doe God therefore is not an idle beholde or foreteller of things to come but a doer and disposer of them which overthroweth the opinion of the heathen that ascribe the actions of men some to fatall necessity as the Stoikes some to fortune or chance as the Epicures but the Scripture telleth us that whatsoever pleaseth God be doth in heaven and earth Psal. 135.6 Further we see that onely God that worketh in the world can foretell the things that are done in the world as the Prophet joyneth them both together Shew the things that are to come hereafter c. doe good or evill c. 41.21 therefore neither spirits nor any other creatures that are not able to dispose things done in the world have the foresight or knowledge of things to come 2. Doct. Repetitions of the same thing in Scripture not vaine Vers. 32. THe dreame was doubled because the thing is established with God c. Hence then it is evident that repetitions in the Scripture are not vaine tautologies and superfluous battâ—logies but that they are set downe for more certaintie for which cause this dreame was doubled to Pharaoh Mercer like as Saint Paul saith Philip. 3.1 It grieveth me not to write the same things unto you and for you it is a sure thing 3. Doct. The holy Ghost proved to be God Vers. 38. CAn we finde such a man as this in whom the spirit of God is Augustine noteth this to be the third place in Genesis where mention is made of the spirit of God the first is Gen. 1 2. The spirit of God moved upon the waters the second Genes 6.3 My spirit shall not alwaies strive with man the third in this place quaest 134. in Gen. 4. Doct. The mutability and change of time Vers. 54. THen began the seven yeares of famine to come c. After the yeares of plenty follow the yeares of famine so after peace commeth warre after health sicknesse nothing is permanent or of long continuance here Muscul. as the wise man saith There is a time for every purpose under heaven c. a time to weepe a time to laugh a time to mourne a time to dance Eccles. 3.14 5. Doct. Of the lawfulnesse of rich apparell and other ornaments in men of honourable place and calling Vers. 42. PHaraoh tooke off his ring Ioseph commeth forth adorned with these complements of honour a ring gold chaine fine linnen riding in the second charriot So that such ornaments are not to be condemned in men of honourable place and condition if these two rules be observed that neither such things be ambitiously sought and desired as here this great honour was offered to Ioseph by Pharaoh of him not begged and that they be not used to ostentation and vaine glory And for the lawfulnesse of rich apparell and ornaments of gold in men of high place to shew their authority and the more to keepe the people in feare and obedience the testimonie of our Saviour may suffice Mat. 62.9 Salomon in all his glory was not arayed like one of these 5. Places of Confutation 1. Confut. Against superstitious shaving Vers. 14. ANd he shaved him c. Ioseph was shaved not only to cleanse himselfe from the filthinesse and smell of the prison but because it was not the fashion of that country to comâ— before the king with long and disordered haire Mercer This was a civill use of shaving they placed no religion in it as the Popelings of Rome doe 2. Confut. The vulgar Latine not wholly Hieromes translation Vers. 43. THey cryed before him Abrech This Hierome taketh to signifie a tender or young father of Abh father and rech tender delicate tradition in Gen. yet the Latine translation under Hieromes name readeth otherwise They cried before him that all should bow their knees whence it is evident that the vulgar Latin was not wholly of Hieromes doing beside it is very corrupt in divers places as vers 54. for in all the land of Egypt was bread the Latine hath in all the land of Egypt was famine 3. Confut. Against the popish prohibition of the marriage of Ministers Vers. 50. HE gave him to wife Asenah daughter of Potipherah prince or priest of On. The word cohen signifieth both a priest and a prince the Chalde readeth prince others the priest H.S. But because the priests were in great authority in Egypt and as from the Philosophers they chose Priests so out of the priests they made princes Mercer I thinke he was both priest and prince that is the chiefe and principall priest This sheweth that among the Egyptians their priests were married and had children so also was it lawfull in the old testament for the priests and in the new for the Apostles to be married and never forbidden in the Church of God till Antichrist began to set in his foot and his adherents to teach the doctrine of devils c. forbidding to marry and commanding to abstaine from meats as the Apostle saith 1 Tim. 4.1 3. 4. Confut. Against the superstitious restraine of marriage among Hebrews and Romanists Vers. 50. NOw unto Ioseph were borne two sonnes before the yeares of famine came The Hebrews note from hence that all the time of famine Ioseph abstained from the company of his wife because his children were borne before the famine came and that it is unlawfull for the man and wife to come together in the time of famine or any other common calamitie as they would gather out of Ioel 2.16 Let the Bride-groome goe forth of his chamber and the Bride out of her bride-chamber c. Contra. 1. It followeth not because Ioseph had no children borne in the time of the famine that therefore he came not to his wife all that time as though it is to be imagined that the Patriarkes when they had no children borne abstained from their wives 2. True it is that the man and wife according to the counsell of the Apostle should sometime sequester themselves for fasting and prayer but it must bee onely for a time and with consent lest Satan tempt them for their incontinency 1 Cor. 7.5 they must not then defraud one another for many moneths or many yeares Not much unlike to this Jewish conceit is the Popish restraint of marriage in the time of Lent for the holinesse
that is an hundred thousand thousand and five hundred thousand miles counting eight furlongs to a mile And the Moone to bee remote from the earth 780000. furlongs almost an 100. thousand miles Plutarc de placitis Philosoph l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey Aratus but 30. dayes journey and the thicknesse of the earth as much the one maketh it too little the other too much But not to stand upon these curious observations Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience First saith he by this their magnitude is evident because they appeare of the like quantity to all through the world whereas heards of cattell being espied farre off seeme as ants and a ship discerned farre in the seas seemeth no bigger than a flying dove Againe as soone as the Sunne ariseth all the Starres are hid and further if the Sunne were not of such greatnesse how could all the world be lightened by it Ambr. l. 4. Hexemer cap. 6. QVEST. XX. How the Starres doe serve for signes Vers. 14. LEt them be for signes and seasons dayes and yeeres 1. By signes here we need not understand those extraordinary signes which it hath pleased God sometime to shew as in the Sunne in Iosua and afterward in Hezekiahs time for in this place the ordinary use of these creatures is shewed 2. Nor yet are we forced to referre it to the Astronomicall signes though the Scripture doe also approve the lawfull use of them Iob 9.9 He maketh Arcturus Orion Pleiades and the climates of the south for this combining and conjunction of the Starres was afterward found out by art and experience 3. But these celestiall bodies doe serve both for politicall observations as the computation of moneths and yeeres and the celebration of festivals among the Jewes as also to be signes of naturall things as for setting sowing planting and discerning of the weather and seasons of the yeere as Orion bringeth raine the Pleiades the spring Iob 38.31 We acknowledge then foure lawfull uses of these celestiall bodies 1. To distinguish the day and night light and darknesse 2. To be for signes of weather 3. To serve for times and seasons as weekes dayes and yeeres 4. To give influence by their heat light and motion to these inferiour parts Mercer Iun. But for morall matters as to calculate mens nativities and to discerne of their dispositions to good or evill or for supernaturall to foretell things to come to discover secrets finde out things that are lost or such like these celestiall signes have no use at all neither hath the vaine and superstitious invention of Astrology any ground at all out of this place but is altogether repugnant to 1. the Scripture 2. against reason 3. vaine 4. impious These foure points shall briefly be proved 1. The Scripture thus testifieth Isay 44.25 I destroy the tokens of the southsayers and make them that conjecture fooles and turne the wise men backward c. Ierem. 10.2 Be not afraid of the signes of heaven though the heathen be afraid of such 2. The wise man saith Prov. 27.1 Boast not thy selfe of to morrow thou knowest not what a day may bring forth If a man know not his owne way neither can tell what shall happen to himselfe much lesse can it be seene in the Starres for the Spirit of a man best knoweth the things of man 1 Cor. 2.11 and if we cannot bee certaine what shall befall the next day much lesse what may happen the next moneth or yeere Againe if by the aspect of the Starres judgement could be given of man then should they have dominion over man whereas they were created for mans vse Psal. 8.3 3. It is a vaine and deceitfull study neither are the predictions of Astrologers true as it may thus appeare first if there had beene any certainty in this art it is most like that the Devill should have the best insight into it both by reason of his subtilty of nature and long experience but it is certaine that the Devill herein is deceived for hereof it is that the Oracles of Apollo ministred by spirits directed by the aspect of Starres were for the most part vaine false deceitfull This testifieth Porphirius in his booke of Oracles cited by Eusebius lib. 6. de praeparat Evang. c. 1. that Apollo his Oracles were made by Astrology and that they were false and vaine or ambiguous and deceitfull one Oenomâ—us a Philosopher among the Greekes proveth at large as Eusebius witnesseth lib. 5. de praeparat Evang. cap. 10. Againe if there were any certainty in these Astrologicall praedictions it would chiefly appeare in their Prognostications of the weather which is the proper subject of the Planets operation but herein daily experience sheweth how grossely they are deceived that foretell such things neither agreeing with themselves nor yet with the event of the weather yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured when as the time is neere and the naturall causes have begun to worke as in the evening to ghesse of the weather the next day and in the morning of the afternoone weather as that a cloud in the west will bring a shower and the south wind heat as our Saviour saith Luk. 12.55 But long before to declare these things before there is any working in the naturall causes it is not in the art or skill of man Ambrose to this purpose saith well Cum pluvia expeteretur ab omnib c. when saith he vaine was desired of all and one said the new Moone will bring raine although we were very desirous of raine yet I wished that such speeches should not be true yea it did me good that no raine fell till it came at the prayers of the Church that it might appeare that it came not by the influence of the Moone but by the providence of the Creator Hexem lib. 4.7 4. The impiety of this science is evident because they ascribe all to the influence and operation of the starres and so bring in a fatall necessity and rob God of his honour and glory One Petrus de Alâ—aco a magnifier of Astrology doubteth not to say that Noahs flood and the birth of our Saviour might have beene foretold by the knowledge of the starres Maternus affirmeth that when Saturne is in Leo men are thereby long lived and their soules goe to heaven Albumazar saith that the Moone being joyned with Iupiter in the head of the dragon whatsoeuer a man asketh of God he shall obtaine Thus reporteth of them Pererius lib. 2. in Genes cap. 1. Thus they attribute all things both good and evill to the starres and thus the grace of God is made void yea as Origen saith while they make alias stellas beneficas alias maleficas some good some bad starres they open
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
worship him as also this line is continued to shew the accomplishment of Gods promise that the seed of the woman should breake the serpents head and so S. Luke doth fetch the petigree of Christ after the flesh from these fathers before the floud 2. Vers. 22. In that Henoch first walked with God in earth before he walked with him in heaven it sheweth that we must first seeke Gods glory in earth before we can bee admitted unto that everlasting glory so Saint Peter reasoneth that because we looke for new heavens and a new earth we should bee diligent to be found of him without spot c. 1 Pet. 3.13 3. Vers. 29. In that Lamech said of his sonne Noah this same shall comfort us c. it appeareth that the faithfull then looked for a comforter that should deliver them from the curse and give them true rest of which comforter and deliverer Noah was a figure who both by faith was made heire of righteousnesse himselfe Heb. 11.7 and by the arke which was a type of Baptisme 1 Pet. 3.21 did preach and testifie to the world the true deliverance by the Messiah CHAP. VI. The Method THis Chapter hath two parts 1. Gods determination to destroy the world 2. The preparation or making of the Arke In the first part there is set downe 1. the occasion which provoked God to purpose mans destruction which was the sinne of that age described in particular the sinne of carnall pleasure vers 1. of oppression and tyranny v. 4. in generall vers 5. 2. In Gods determination there is first his repentance that hee had made man vers 6. then the limitation of one hundred and twenty yeares to see if they would amend vers 3. 3. Gods full resolution to destroy all flesh vers 7. In the second part there is first set downe the ground of this favour of God towards Noah which was Gods mercy and grace towards him Noah found grace in the eyes of the Lord vers 8. and Noahs justice and righteousnesse vers 9. which was by faith Heb. 11.7 then followeth in the next place the commandement of God concerning the making of the Arke and Noahs obedience thereunto vers 21. In the prescription or commandement for the Arke there is described 1. the forme and fashion thereof both of what matter it should be made vers 14. of what length breadth height vers 15. in what order for the cabbines vers 14. window doore vers 16. 2. The use thereof for the preservation of man vers 18. of beasts vers 19. of foules vers 20. and their sustentation in laying up their food vers 21. The grammaticall sense v. 2. They tooke them women T. they tooke them wives caet v. 3. sonnes of princes Ch. sonnes of God cat Elohim hebr of Gods or God v. 4. my spirit shall not remaine or continue in these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.H. this evill generation shall not remaine forever Ch. my spirit shall not strive alwayes with man or because of man Tr. B.G. heb don to judge contend because their workes are evill c. a terme shall be given them of 120. yeeres if perhaps they will be converted Ch. my spirit shall not alwayes be as sheathed P. neden a sheath v. 4. There were Giants S.H.B.G.P. Ch. there were defectores backsliders Tr. Heb. Nephilim à naphal to fall because Giants cause men to fall through feare the first reading is the best 1. because they are called mighty or strong men heb gabar which the Septuagint also translate Giants 2. So it is taken Num. 13. 34. and cannot be otherwise 3. Because of the consent of interpreters and Iunius in his last edition so readeth v. 6. God considereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it repented God in his word Ch. it repented God caet v. 7. and the Lord said this clause the latine have not the rest have v. 6. and he thought S. he spake in his word that hee would breake the strength of them according to his good pleasure Ch. and hee was grieved in his heart cat praecavens taking heed for afterward hee was touched with griefe of heart H. v. 7. every one thinketh in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently unto evill all the dayes of his life S. all the thought of his heart is intent to evill all time H. the sense of his cogitation iâ— evill all time Ch. the imagination of the thoughts of his heart onely evill every day T.B.G.P. rach onely v. 9. Noah pleased God S. walked in the feare of God Ch. walked with God T.B.G. v. 11. filled with iniquity S.H. Rapine Ch. violence T. cruelty B. G. chamas to oppresse v. 2. the time of all flesh is come before me S. The end of all flesh caet v. 14. of square wood S. levigatis plained wood H. Pine tree B. G. of Cedar wood Ch. of Gopheâ— T.P. which is a kinde of Cedar v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering shalt thou make the Arke S. a window shalt thou make in the arke caet â—sahar a window heb a cleare light T. v. 16. the doore shalt thou make in the side S. thou shalt make the doore of the arke in the side below H. the doore of the Arke in the side caeter thou shalt make parlâ—rs tristega and three lofts therein H. thou shalt make the lower second and third roomes caet The explanation of doubts or theologicall explication QVEST. I. Of the greatnesse of the sinne of the old world 1. THe sinne of the world was very great seeing God could endure the wicked inhabitants no longer but swept them away with the floud which may appeare by these severall considerations 1. their wickednesse was universally spread vers 12. all flesh had corrupted his way 2. Their sinne exceeded in greatnesse it was come unto the very height vers 5. God saw that the wickednesse of man was great 3. Not onely the wicked race but the righteous seed the sonnes of God fell to folly vers 2. 4. They were exercised a long time in doing evill a thousand yeares and more that they were growne to such an habite that they could doe nothing but thinke evill in their heart 5. Unto this may be added their gracelesse obstinacie that having an 120. yeares given them by the preaching of Noe to call them to repentance yet despised Gods long suffering QVEST. II. When the world beganne to be so wicked 2. THis overflowing of iniquity beganne when men beganne to be multiplied upon the earth vers 1. not so soone as the world began to be peopled which might bee within two or three hundred yeares after the creation for then they began to build Cities Ninus King of Assyria who reigned there some 230. yeares after the floud is reported to have had in his armie 70. hundred thousand footmen and 200. thousand horse men in the like time after the creation might the world be exceedingly replenished 2.
by his holinesse goodnesse c. doth pledge them that unlesse that be which he saith he will lose them and swearing by himselfe he bindeth his Godhead for the performance as though he should say in effect If this be not let me be no more God Calvin QVEST. XXI Why the Lord tooke an oath BUt further it will be asked what need God had to take an oath seeing the word of God is certaine of it selfe and need no confirmation and an oath is used in doubtfull cases but to God nothing is doubtfull or uncertaine an oath is used when the party cannot be credited without an oath but Abraham did beleeve God The answer then is this 1. The Lord sweareth not to any such end as though any more credit and certainty by his oath might bee wonne unto his promise 2. And yet wee take not this to bee a metaphoricall speech onely with Cajetan that God is said to sweare by himselfe 3. But the Lord taketh an oath ad ampliorem confirmationem fidei nostra for the better confirmation of our faith and hee doth it the Apostle saith ex abundanti more abundantly to shew the stablenesse of his counsell Heb. 6.17 Calvin 4. Where we may note the differences betweene this oath and other oathes 1. God taketh this oath willingly not forced thereto of any necessity 2. He sweareth by himselfe as having not a greater to sweare by and Philo sheweth the reason Solus de seipso asseverare potest quia solus ipse suam novit naturam He only can beare witnesse of himselfe because he only knoweth his owne nature 3. He also further saith Sententiae nostra ex juramento fides accedit ipsi juramento ex ipso Deo fides astruitur Our sentence is credited because of our oath but this oath is beleeved because of God that taketh it QUEST XXII Whether the promises here made are new or the old renewed Vers. 18. IN thy seed shall all the nations of the earth be blessed 1. It is of all hands confessed that the other three promises were made unto Abraham before 1. That Abraham should be blessed Genes 12.2 2. That his seed should be multiplied as the starres and as the sand of the sea Genes 13.16 3. That his seed should possesse the gate of his enemies which is in effect the same with that Genes 13.12 all this land will I give thee c. God promised Abraham the land of the Canaanites which were his enemies 2. But Ambrose thinketh that this was a new blessing containing a promise of the Messiah lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons because Saint Paul rehearseth this as a speciall blessing concerning Christ urging these words in thy seed which are onely found here and the Lord confirmeth this by an oath as Zachary in his song maketh mention of this oath which hee sware to our father Abraham Luke 1.73 3. But these reasons are easily answered 1. Saint Paul citeth rather that promise made Genes 12.3 in thee shall all the Gentiles be blessed Galath 3.8 for hee speaketh of that promise which was made 430. yeares before the law which must needs be that former given to Abraham at the 75. yeare of his age but there will want 50. yeares of that summe if the account should begin at this time when Abraham was 125. yeares old And whereas Saint Paul also alludeth unto this place v. 16. and thy seed and so expoundeth one place by another he sheweth that in effect they are both but one promise 2. The adding of the oath maketh it not a new promise but confirmeth onely the former otherwise by this reason all these promises should be newly made seeing the oath goeth before them all and indeed not onely this promise of the Messiah but the other also concerning the possessing of the land of Canaan was ratified by an oath Exod. 13.5 Perer. 4. Wherefore here is no other promise made to Abraham but such as he had heard before but the same more amply and fully confirmed by an oath and againe renued both to Abraham and Isaack in which two respects this promise is more excellent than the former Calvin QUEST XXIII How Saint Paul applieth this word Seed only to Christ. 3 to the Galath HEre by the way it shall not be amisse to explane that place of Saint Paul Galath 3.16 where the Apostle presseth the word seed shewing that because he saith seed not seeds it must bee referred to one namely Christ. The Jewes doe make two principall objections against this place 1. They urge that this word metaphorically taken for the of-spring of men is a nowne collective never used in the plurall number but put in the singular only signifieth a multitude as likewise doth the word populus vulgus people commonalty c. Answer 1. True it is that the word Zeraugh in the singular number doth often signifie a multitude but sometime in Scripture it is restrained to one as Gen. 4.25 the name of seed is given to Seth the Lord hath appointed me another seed for Habel Genes 21.13 Ismael is called Abrahams seed Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude unlesse they could shew it so to be used here Beza 2. The Apostle then being not ignorant of the phrase and usage of the Hebrew tongue doth not contend about the word but the sense that the word seed in this place is not taken for seeds that is many but for seed that is one specially Perer. 21. They object further that whereas it is said In thy seed shall all the nations of the earth be blessed this is but a forme of blessing by way of comparison like to that Gen. 48.20 God make thee as Ephraim c. Ans. 1. If this speech did onely shew a forme not the cause of blessing it need not have beene said in thy seed but in thee that is Abraham God make thee like Abraham 2. Where such formes of blessing are used they are restrained to Israel as in the place alleaged Gen. 48. In thee Israel shall blesse but here all nations shall bee blessed how should it come to passe that all nations should not blesse themselves but bee blessed but in being called to the knowledge of God which is by Christ wherefore these words shew the cause of blessing not the forme Calvin Now then their objections being thus answered I will shew the right meaning of the Apostle 1. I first reject Hieromes collection reproved by Erasmus Paulum hoc argumento abusum apud crassos Galataâ— that Paul abuseth this argument having to doe with the dull Galathians for it becommeth us not so to think of so grave an Apostle writing by the Spirit of God 2. Neither is it enough to say that Paul by the same Spirit whereby Moses did write did understand him to speake of Christ Cajetan in 3. ad Galat. for Paul having to
or write all after one manner of purpose but in some variety of order and words were directed by the Spirit to write one truth Other rules also may be propounded for the reconciling of places of Scripture which seeme at the first sight to be repugnant in respect of the divers computation of time 1. When as one writer doth inclusively account the time which another doth exclusively as Luke c. 9.29 saying that Christ about an 8. dayes after was transfigured includeth in this number both primum ultimum the first and last day Matthew saying after 6. dayes doth exclude these two dayes making mention of those six that came betweene sic Augustin lib. de consens Evang. c. 56. 2. Sometime the principall part of the time is rehearsed and the small or odde numbers omitted as 1 King 2.11 David is said to have reigned 40. yeares over Israel 7. yeares in Hebron and 33. yeares in Jerusalem whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths and in Jerusalem 33. yeares which make in all 40. yeares 6. moneths 2 Sam. 5.5 3. Sometime the yeares of a Kings reigne are reckoned which he reigned alone sometime those wherein he reigned with another so Iotham reigned 16. yeares alone but twenty yeares counting those wherein he governed under his Father 2 Kings 15.5.30.33 Perer. QUEST XX. Why Abrahams servant refused to eat or drinke Vers. 33. THey set before him to eat but he said I will not eat 1. Hee neither refused to eat because unusuall meat was set before him such as hee was not accustomed unto in Abrahams house as some Hebrewes thinke 2. Neither doth he deferre till he had spoken his words that is said grace as some interpret for though it is not to bee doubted but that they used in Abrahams house to receive their meat with thanksgiving yet hee meaneth the delivering of his message 3. But that is a meere fable that hee would not eat because they set poyson before him to have his goods which poyson was returned upon Bethuel who thereupon died and this fable the Hebrewes would build upon the word sam poyson answerable to the word sume here used which signifieth to place or set for neither were they so poore that they needed Abrahams goods nor so unhonest so to deale with their nearest kinsmans servant nor yet is there any affinity betweene those two words the one beginning with samech the other with shin Mercer 4. Neither doth he refraine from eating and drinking fearing lest afterward hee should not tell a sober tale 5. But his diligence is commended who preferreth his masters businesse before his meat and drinke QUEST XXI Perswasions used by Abrahams servant to further the mariage Ver. 35. THe Lord hath blessed my master c. 1. The servant beginneth to use perswasions to make a way for the mariage intended 1. That hee was rich and not by evill meanes but by Gods blessing Muscul. 2. That Isaack was borne of Sarai in her old age and so not without a miracle as a man ordained of God for some great matter Calvin 3. And lest they might object why being so rich he tooke not a wife neare hand he addeth that his master gave him speciall charge not to take a wife of the daughters of Canaan Mercer QUEST XXII Certaine fabulous conceits of the Hebrewes refused IT shall not bee amisse to note certaine fabulous collections of the Hebrewes 1. Vers. 39. They thinke that Eliezar secretly insinuated that if hee could not otherwise provide a wife for Isaack hee would offer his owne daughter but that Abraham absolutely refused because he was of the Canaanites But yet they say that this Eliezar for his faithfull service was taken alive into Paradise as Isaack came alive from thence 2. Vers. 42. Where he saith I came this day to the well the Hebrewes thinke that he came from Hebron to Charras in a day which is noted to be seventeene dayes journey and this day noteth the time not of his departure from home but of his comming thither Mercer 3. V. 47. They note that he put the jewels so upon her face that he touched not her flesh whereas the meaning is that hee gave her them rather to put them on her selfe QUEST XXIII Whether Abrahams servant gave the gifts before he knew who she was Vers. 47. WHereas before v. 22. he first brought forth the jewels before hee asked her whose daughter she was whereas here he first is said to aske her 1. Neither is it like that he asked her before he brought them forth as Iun. Perer. 2. Neither doth he here report it otherwise than it was done lest they might have accused him of levity to give jewels to one whom he knew not as Rasi 3. But first he brought them forth and then asked her the question and after gave them Mercer QUEST XXIV Why Laban is set before Bethuel Vers. 50. THen answered Laban and Bethuel 1. Neither was this Bethuel the brother of Laban as Lyran 2. Neither was Bethuel Rebeccahs father dead as Iosephus 3. Neither is Labans impiety noted who taketh upon him to speake before his father as Rasi 4. Nor yet is Laban first named as more excellent in wisdome than his father as Aben Ezra 5. But for that his father being old or sickly had committed his houshold government to Laban Iun. Mercer QUEST XXV The space of ten dayes for Rebeccahs abode how to be understood Vers. 55. LEt the maid abide with us at the least ten dayes 1. She meaneth not that is Rebeccahs mother to have her stay a yeare or at the least ten moneths as the Hebrewes and Onkelâ—s for this had bin an unreasonable request seeing the man made such haste 2. Neither the words standing thus let her abide dayes at the least ten by dayes are understood seven dayes of mourning for Bethuel whom they supposed to have beene dead for then they would not have requested for seven dayes first and then for ten but have begun with the greater request first 3. Neither is the vulgar reading the best to joyne the words together at the least ten dayes for in the originall dayes goe before 4. The best reading then is let her abide dayes that is certaine or at the least ten Iun. QUEST XXVI Of the willingnesse of Rebecca Vers. 58. I Will goe c. 1. Not that she said in effect I will goe though you will not as Rasi for this thought or speech had noâ— become the modesty of the maid 2. but rather her obedience to her parents appeareth to whom she consenteth Calvin 3. and her will was no doubt directed by the Spirit of God Muscul. QUEST XXVII How Isaack dwelled in Beersheba Abraham remaining in Hebron Vers 6â— ISaack came from the way of Beer-lahai-roi c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death as some Hebrewes for she was not Keturah as shall appeare afterward 2.
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
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 propesieth
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
darkenes should be divided which argument our Saviour useth in the Gospell to shew that he did not cast out devils by the power of Satan 6. Wherefore the best interpretation is that by the finger of God they understood the power of God as the heavens in the Psalme are said to be the worke of his fingers sic Thostatus Lippoman So also is the hand of God taken 1 Sam. 6.9 And hereby is insinuated the great power of God if these horrible plagues were but the worke of his fingers that is an effect of his smallest power what are the workes of his arme and handes when hee sheweth his mightie power for so that which one doth easily or with small labour he is said to doe with his finger as the phrase is used of the Pharises in the Gospell that they laid heavy burdens upon others and would not themselves stirre them with their finger And indeede these plagues of Egypt if they be compared with Gods great workes as the universall floud brought upon all the world the destruction of Sodom and Gomorrha they will appeare to be but workes of Gods fingers in comparison of his whole hand Simler Perer. QUEST XVII Whether the sorcerers had any feeling of Gods power BUt now it will further be inquired whether these sorcerers thus spake as having any knowledge of God or feeling of his power 1. Some thinke that they used this pretence of words to satisfie Pharaoh that was angrie with them because they could not doe now as before and to excuse their want of power Cajetane But it seemeth rather seeing the Sorcerers were indeede hindred and controlled that they spake as they thought 2. Lyranus thinketh that they had no thought at all of God but that they understood the power of some superiour devill And his reason is that if they had in truth confessed and acknowledged the power of God they would not afterward have resisted Moses as it appeareth they did for they were smitten with botches and biles in the sixt plague cap. 9. Contra. But this is a weake argument for though they had at this present some sense of Gods power yet they might afterward returne to their former obstinacie as Pharaoh himselfe would one while seeme to relent and eftsoone be hardned againe and Nebuchadnezzar who upon the interpretation of his dreame by Daniel acknowledged the true God Dan. 2. yet presently after setteth up Idolatrie Perer. 3. Some as is shewed in the former question did thinke that the Magicians had some knowledge and speciall revelation not only of the power of God but of his spirit and so consequently of the Trinitie but such a particular knowledge cannot be ascribed unto them 4. Therefore I thinke rather that for a time they seeing their power hindred did indeede and as they thought acknowledge Gods power that Pharaoh might thereby be left inexcusable Iun. but this knowledge was soone againe obscured by the malice and obstinacie of their heart QUEST XVIII By what power Sorcerers do worke NOw whereas they confesse that Moses wrought by the finger of God they therein evidently bewray that they themselves did not worke by God This therefore shall briefly be made plaine and maniâ—est that Magicians and Sorcerers doe not worke wonders by any divine humane or naturall or Angelicall power I meane the good Angels but Satanicall and Diabolicall 1. These spirits whom they confederate with do require of them divine worship and that affectation of divine honour which they began in heaven and obtained it not being cast downe from thence they seeke to compasse in earth but good Angels refuse to be adored and worshipped as the Angell that appeared to Iohn Revel 22. 2. Sorcerers are men of an impure and wicked life and they use their enchantments to wicked purposes as to theft adulterie murther but good Angels do neither favour wicked men neither will bee assistant in any wicked worke 3. Magicians use to threaten the spirits to enjoyne them certaine impossible things if they come not when they are called but men can exercise no power neither can have any command over the good Angels 4. if it bee objected that Magicians doe often cast out devils but Satan doth not cast out Satan as our Saviour saith for then his kingdome should be divided and could not long stand To this it is answered that our Saviour speaketh of such casting out of devils as is done with power when Satan is violently dispossessed not of such when hee giveth way of himselfe by some compact and contract with the Conjurer And as Augustine saith our Saviour meaneth the perfect ejection of Satan when hee is cast both out of the bodie ad soule But when any seemeth to be cast out by a Satanicall power he goeth out of the bodie that he may more strongly possesse the soule which is indeede no casting out 5. That Sorcerers doe worke by the power of Satan themselves are the best witnesses for Porphyrius who was a great Magician as Eusebius noteth him doth confesse that the devils themselves whom he calleth gods doe signifie unto men quibus rebus dij cogantur qua illis offerendâ— sunt c. with what things the devils are forced and what is to be offered unto them what daies they should chuse what signes and images thâ—y should make and such like And Eusebius further setteth downe to the same purpose an epistle written by Porphyrius to Aâ—ebonus the Egyptian wherein he propoundeth nine inexplicable doubts as he calleth them about Magicall practices 1. How Magicians doe invocate the spirits as their superiours when they command them as their inferiours 2. Why the spirits of Magicians bid men to be just when as they being called upon and sent doe many wicked things 3. They will not heare the Conjâ—rer unlesse hee abstaine from venerie and yet they being sent doe inflame to venerie and unlawfull lust 4. They prescribe their disciples when they are about invocation to abstaine from eating of flesh and yet themselves delight in the smell and bloud of sacrifices 5. They will not have him that hath touched any dead thing to use any Magicall practice and yet many magicall enchantments are practised with dead things both beasts and men 6. They doe terrifie the spirits in their invocations with threats as if they answere not they will reveale the mysteries of Isis and deliver Osiris members to Typhan but how can spirits be feared with threats 7. They use ridiculous invocations as thus they call upon their spirits Thou which camest forth of the slâ—â—e of the earth which hast thy seate in the lake which canst change thy shape every houre which kind of prayers spirits should seeme not to regard 8. They use barbarous and strange words as though the spirits understood only the Scythian or some other barbarous tongue 9. Seeing spirits are insensible and incorporeall how then can they be allured with sensible and corporall things These are Porphyries doubts by the
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
c. So taking away the pure religion of keeping Gods commandements and granting unto them the blood of sacrifices c. And this assertion he groundeth upon that place of Ieremie chap. 7 2â— I spake not to your fathers c. when I brought them out of the land of Egypt concerning burnt offerings and sacrifices but this thing I commanded them saying obey my voice c. QUEST XXV 〈…〉 QUEST XXVI 〈…〉 QUEST XXVII What is 〈◊〉 here by the finger of God WRitten with the finger of God 1. By the finger of God Augustine understands the Spirit of God which he proveth by comparing of those two places together in the Gospell that where the one Evangelist writeth that Christ should say If I by the Spirit of God doe cast out devils another saith If I by the finger of God cast out c. which signified that as the law was written by the finger and power of God in tables of stone so is it written in our hearts by the Spirit of grace Gregorie by the Spirit signified by Gods finger understandeth spiritualem intelligentiam legis the spirituall sense and meaning of the law Theophylact thereupon concludeth that the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father as the finger is to the hand So Ambrose saith Ad formaâ—â—â—itatis non ad distinctionem potestatis referendem digiti nuncupationem That the terme of finger is to be referred to the forme of unitie not to the distinction of power But this may seeme somewhat curious 2. These reasons therefore may rather be given of this phrase and terme 1. It is said By the finger of God that is opere Dei by the worke of God because the fingers are instruments of working Tostat. qu. 13. 2. Gallasius referreth it to the paucitie and fewnesse of the precepts Ita ut in digitis 〈◊〉 possent which were not so many but might be numbred upon the fingers 3. This is added also to shew a difference betweene the first tables of stone which were both made and prepared and written by the finger of God so were not the second which Moses made like unto the first they were prepared by Moses but written upon by God chap. 34.1 Iun. 4. And further though God have no hands nor fingers neither is like in bodilie shape unto man yet this may have a speciall reference to Christ who was become verie man with hands and feet like unto us as Borrhaius noteth Digitus humanâ—â— Deo assingitur in Christo vero Deo homine c. The finger of man is attributed to God in Christ who was true God and man QUEST XXVIII Whether Moses did write upon the tables Vers. 2. OF God It will be here objected that Exod. 34.28 it is said that Moses wrote in the tables how then were they written by the finger of God 1. Augustine thinketh that the first tables were written by the Lord the second by Moses But it is otherwise affirmed chap. 34.1 that God also did write upon the second tables 2. Lyranus thus reconcileth thâ—se places 〈…〉 Moses ministerialiter That God did write because he endited and it was done by his authoritie and Moses did write them as the penman and instrument And he hath another concâ—iâ— beside that Moses seemed to put his hand to the tables and yet the Lord might miraculously 〈…〉 that Moses did nothing at all to the first tables they were delivered 〈…〉 only prepare the second tables for the Lord to write upon 3. 〈…〉 saith it is a phrase only he did 〈…〉 QUEST XXIX How the law is said to have 〈…〉 by Angels 4. Places of Doctrine 1. Doct. Gods speciall and particular providence toward his children Vers. 2. BEhold I have called by name Bezaleel This sheweth the singular care that God hath of his elected and chosen vessels in that he knew them by name as the Lord called unto Samuel by name 1. Sam. 3. Like as among men it is counted a great grace and favour if any be knowne unto the Prince by name And in the Athenian and Romane Commonwealth such as were popular would labour to call the most of the citizens by their names God hath not then a generall care only over his children but his particular providence watcheth over them Simler 2. Doct. Mechanicall arts Gods gifts Vers. 3. WHom I have filled with the Spirit of God c. Bezaleel was inspired of God with the knowledge of artes whereby we learne that manuall trades and mechanicall arts doe proceed from Gods Spirit and they are his gifts Marbach B. Babing For every good gift is from above Iam. 1.17 3. Doct. Even works tending to charity and pietie are not to be done ordinarilie upon the Lords day Vers. 13. NOtwithstanding keepe yee my Sabbaths c. If it were not lawfull for the Israelites no not to worke in the building of the Sanctuarie upon the Sabbath then no other servile works are to be done then intuitu pietatis c. with the pretense of pietie as to make garments to cloath the poore to go a fishing to redeeme captives Oleaster Which workes of charitie where necessitie constraineth may be done upon the Lords day but not to make an ordinarie practice of it 5. Places of Controversie 1. Confut. Against those that despise handicrafts as base â—nd contemptible Vers. 2. WHom I have filled with the Spirit of God in wisdome c. If then handicraftsmen have a portion of Gods Spirit and are endued with wisdome from heaven to worke skilfully in their mysteries that assertion of Cicero is to be misliked who thus writeth of these mechanicall arts Opifices omnes in arte sordida versantur nec enim quicquam ingenuum habere potest officina c. All tradesmen are occupied in base arts neither can any ingenuous thing be found in an artisans shop c. True it is that handy-crafts may be counted base and illiberall in comparison of liberall sciences but yet in themselves they are commendable and not to be despised Marbach Our blessed Saviour wrought carpenters worke and therefore is called a carpenter Mark 6.3 and S. Paul was a tent-maker and laboured with his hands which he saith ministered to his necessities Act. 20.34 2. Confut. Against free will I Have filled with wisdome c. Hereupon Calvin giveth this note Vitiosa est ergo illa partitio c. That there is a 〈◊〉 and evill partition whereby men doe ascribe all the helps which they use partly to nature and Gods gift partly to mans 〈◊〉 whereas their industrie it selfe is the gift of God Therefore we are hereby taught that the honour of everie good thing must be given unto God And if humane arts proceed from Gods Spirit how much more hath man no activitie at all in divine things 〈…〉 by grace This then evidently overthroweth free will in divine and spirituall thingâ— as our blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3.
tables neither more nor fewer THe two tables c. The reasons why there were two tables were these 1. Because if all the Commandements had beene written in one table of stone it would have beene too large and so too heavie and cumbersome for Moses to beare whereas being now divided in two they need not bee so great in thicknesse or bredth and so were more portable for Moses that he might carrie them without a miracle which some Hebrewes vnnecessarily conceive for they being tables of stone in forme and fashion made like unto writing tables but larger not thicke or grosse but plaine and of no great thicknesse but so much as might suffice for the depth of the letters might well bee taken up and borne in Moses hand 2. But the speciall reason of this division of the tables into two is to distinguish the Commandements which concerned our dutie toward God and the other towards our neighbour The first being written in one table and the other in the second Tostat. qu. 23. QUEST XLIII How the tables were written on both sides Vers. 15. THey were written on both sides 1. R. Salomon thinketh that each table was so written that the letters might appeare on both sides and so be read indifferently on each side But this opinion is improbable for two unlikely things are here presupposed one that the stone whereof the tables were made was transparent that what was on the one side written might be discerned on the other and beside whereas the letters appearing on the backside must be read backward these letters by another miraculous worke must on both sides appeare all one 2. Lyran. Tostatus and Lippoman thinke that the tables were written each on both sides as in the first table there might be the three first Commandements which Tostatus maketh but two graven on the one side and the fourth on the other so in the second foure on the one side and two on the other which he divideth into three or he thinketh that the same Commandements might be written on the inside and repeated againe on the outside So also Gallasius aversa adversa parte scriptas fuisse that they were written on the neare and ofward side both of them such writing the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written behinde and before But the words of the text will not beare this sense for thus the tables should have been written on their foure sides whereas it is said they were written mishene on the two sides 3. Therefore the meaning is no other but this that these tables were written on the two sides namely the two inward or foresides And so Oleaster noteth by the signification of the word gheber which he pronounceth without any asperation at all eber which signifieth properly not the side but the forepart because so the word ghabar or abar signifieth to goe over or passe on before So also Vatabluâ— translateth ab utraque faecie on both the foresides And thus the writing might better be preserved one table lapping over another like unto a booke Oleaster But this further may be gathered that these tables were written full within that no spare place was left which signified that the Law of God was perfect Et nullum locum nobis relictum aliquid addendi That no place was left for us to adde any thing to his Law Simler QUEST XLIV Why the tables are called the worke of God Vers. 16. ANd these tables were the worke of God and this writing was the writing of God 1. Some Hebrewes thinke because it is said before vers 15. that they were written and here againe mention is made of the writing that the first writing was of the Commandements only the second was the exposition of the Commandements But that there was no such exposition is shewed before quest 41. 2. But in that the tables are said both to be the worke of God and writing of God to signifie that God both prepared those tables and was the writer also he was both artifex tabularum scriptor the workman of the tables and the writer Cajetan The second tables were factâ— opere Mosis made by Moses workmanship and written onely by God Tostat. qu. 23. 3. And whereas they are said to be Gods worke we are not to thinke with some that these tables of stone were of purpose now created of God anew Vocatur factio Dei non creatio sed delatio The worke of God is not said to bee the creation but the fashioning and preparing of them Tostat. 4. And this was not done by the worke of Angels as Tostatus thinketh aut scalpello non calamo or was graven with a knife not written with a pen Cajetan For the Lord needed no such instruments but it was written with the finger of God chap. 31.8 that it as Ambrose expoundeth Spiritu suo dedit legem He gave his Law by his Spirit whereby it is written in the fleshie tables of our hearts See more chap. 31. vers 18. QUEST XLV How many precepts each table contained COncerning the order observed in the writing of the Commandements in the tables there are divers opinions 1. Some thinke that the negative precepts were written in one table and the affirmative in another But this cannot be admitted for these causes 1. There are but two affirmative precepts the fourth concerning the Sabbath and the fifth Honour thy father and mother so it would follow that two precepts should onely be in one table and eight in another and so the one table must needs be very large â—he other very little 2. Thus also the precepts which concerne our dutie toward God and the other belonging to our neighbour should bee mingled together 3. And the greatest inconvenience of all is that the order of the Commandements should be inverted and that they were not written in the same order wherein they were delivered Tostat. qu. 24. 2. Rab. Salâ—mon and so also Iosephus doe thinke that five Commandements were written in the first table and five in the second and to the foure first they joyne the fifth Honour thy father c. in the first table But by this meanes the precepts of divers kindes which command love toward God and our neighbour should be put together which are better distinguished into two tables 3. Tostatus with other doe distinguish the Commandements well in respect of the tables placing in the first those which containe our dutie toward God and in the second those which are to bee practised toward our neighbour but the Commandements he rightly divideth nor making of the two first but one and so counting but three in the first table and dividing the last into two which is but one But these two points are handled before at large that it were superflous to treat of them here againe the first quest â— 10. generall before the Commandements chap. 20. and the second quest 1. upon the 10. Commandement 4. Wherefore the Commandements are thus best
pitched without the host was brought into the campe and so the Lord was knowne perfectly to be reconciled but of this there can be no certainty 1. Some thinke that Moses had not this shining in his face continually while it lasted with him but that while hee was conversant among the people his face did not shine but when hee went in unto God the brightnesse was renued and then he came forth and covered his face when he spake unto the people 2. But it is evident out of the text that Moses face continually shined while this brightnesse remained with him for when he went in unto the Lord he removed the covering from his face his face then shined before hee went in unto the Lord for otherwise he needed not to have covered it his brightnesse then was not renued alwayes when he went in but he had it before Yet it may be granted that when he went in unto God aliqualiter suscipiebat augmentum it might receive some increase and augmentation Tostat. quaest 28. 4. Places of Doctrine 1. Doct. God only writeth in the heart Vers. 1. HEw thee two tables of stone and I will write As Moses hewed the stone and prepared the tables but God did write in them So man may move exhort prepare and stirre up But God only docet intus teacheth inwardly writing in mens hearts by the finger of his Spirit Ferus As Paul may plant Apollos water but God giveth the increase 1 Cor. 3.6 2. Doct. Sinne is no substance Vers. 7. FOrgiving or taking away iniquitie If God take away iniquity and sinne and yet spareth sinners then there is great difference betweene sinne and the sinner it followeth then that sinne is not a substance but an accident Marbach The Apostle defineth sinne to bee a transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3.4 as then justice and righteousnesse which is obedience to the Law is no substance but grace infused so sinne which is the transgression of the Law is an evill quality or habite no substantiall thing 3. Doct. Gods generall promises must be specially applied by faith Vers. 9. PArdon our iniquity and sinne God had proclaimed himselfe before to be mercifull forgiving sinne But Moses is not contented with a generall apprehension of Gods mercy but laboureth for a particular assurance thereof so it sufficeth not generally to know the attributes of God nisi speciali fide applicemus unlesse we make speciall application of them by faith Pelarg. As S. Paul saith of Christ Who loved me and gave himselfe for me Galath 2.20 4. Doct. Of the right manner of praying Vers. 8. MOses made haste and bowed himselfe c. Moses here teacheth us a right forme of prayer 1. First though he had prayed before yet he prayeth againe teaching us to pray often 2. He humbleth himselfe bowing to the ground 3. He prayeth in secret in the mount lifting up his minde unto God 4. He is not long in prayer but compendious 5. He prayeth not for himselfe only but for the people 6. He ascribeth all to Gods mercy confessing his and the peoples sinnes If wee follow this paterne and president in our prayers we cannot pray amisse Simler 5. Places of Controversie 1. Controv. That reconciliation is not denied unto any upon their repentance Vers. 1. HEw thee two tables In this chapter is set downe the reconciliation betweene the Lord and his people who although they had committed a great sinne yet the Lord upon their repentance receiveth them to mercie Which confuteth the errour of the Novatians who denied pardon or reconciliation to them which had sinned against their conscience Marbach Whereas both David after those two great sinnes of adultery and murder and Peter after his deniall of Christ were upon their repentance restored to Gods favour 2. Controv. That man cannot prepare his owne heart PRocopius giveth this note that whereas the Lord did both prepare the first tables and writ in them it signified that God first suo spiritu paravit cordis tabulas suo spiritu impressit by his Spirit prepared the tables of the heart and by his Spirit printed them but these second tables of the heart quilibet per poenitentiam praparet every one prepareth by repentance But it is not in mans power to prepare his owne heart who of himselfe cannot thinke a good thought 2 Cor. 3.5 God only must open our heart as he did the heart of Lydia Act. 16.14 3. Controv. All sinne against the holy Ghost irremissible Vers. 7. FOrgiving iniquitie transgression and sinne Cajetane noteth hereupon that Quodlibet peccati genus veniam apud Deum invenit c. there is no kinde of sinne which doth not finde forgivenesse with God And whereas it is said in the Gospell that sin against the holy Ghost shall never be forgiven it is not contrary to this hîc est sermo de venia peccatorum ex parte Dei for here is speech of forgivenesse of sinne on Gods behalfe there ex parte peccantis indispositi on the behalfe of the sinner which is not disposed to repentance and so he concludeth that regulariter ordinarily such shall not obtaine pardon c. So herein he seemeth to concurre with Bellarmine that sinne against the holy Ghost is not simply irremissible sed non ordinarie ut plurimum but not ordinarily and for the most part Contra 1. Wee grant indeed that in respect of Gods omnipotencie and al-sufficient and abounding mercie there is no sinne that is unpardonable yet in respect of the invincible hardnesse of heart in such impenitent sinners which cannot repent it is irremissible 2. The Apostle saith It is impossible that such should be renued by repentance such namely as sinne against the holy Ghost If then it be impossible for any sinne to be forgiven without repentance and it be impossible for such to repent then it is impossible for such to be forgiven See more hereof Synops. Centur. 4. error 73. 4. Controv. The Virgin Marie not privileged from sinne Vers. 7. ANd not making innocent But the Latine text readeth thus Nullus apud te per se innocens est None of himselfe is innocent before thee which text as they reade it doth include that none are innocent before God and so consequently that the Virgin Marie was not free from actuall sinne much lesse originall which question though it be not yet defined in the Romane Church yet Tostat quaest 8. thinketh it more probable that the Virgin Marie was not conceived in originall sinne and then he maketh this answer that true it is that none is innocent before God per se of themselves yet with God it is all one as in his mercie ex nocente innocentem reddere c. he can make a sinner to be innocent so ne nocens esset efficere he can bring it to passe that they should not sinne at all But the question is not here what God can doe but what he doth Let him or any