an 150. dayes but when they abated they prevailed not and againe v. 3. after the end of 150. dayes the waters abated Ergo not before 5. Wherefore we tooke this seventh moneth according to the order of the yeare being the sixt in number from the second moneth wherein the floud began and making in all but five compleat moneths that is an 150. dayes from the 17. of the second to the 17. of the seventh so that wee make the 40. dayes of continuall raine to be a parcell of the 150. dayes mentioned chap. 7.24 All which time the waters prevailed so then upon the same day the 151. from the beginning of the floud which was the 17. of the seventh the waters abated and the Arke rested upon the mountaines of Armenia this exposition best agreeeth with the text and thus Tremeliuâ— and Musculus doe truly expound But two objections are made 1. saith Pererius by this exposition the Arke shall rest the very first day of the abating of the waters which is not like seeing that it was above two moneths after the 1. day of the 10. moneth when the tops of the mountaines appeared thus also objecteth Mercerus Answer 1 This doubt is easily removed 1. seeing that the waters exceeded not the highest mountaines above 15. cubits and the Arke might draw at the least a 11. cubits of water as R. Sel. thinketh so that the bottom of the Arke was but 4. cubits above the tops of the high mountaines it is not unlikely but that the waters might abate 4. cubits in depth the first day that the Arke might well touch the tops of those high mountaines which may very well be supposed to be the highest of the rest because the Arke first touched there 2. And that this great abatement the first day may seeme probable let it bee considered that in the spâ—ce of an 160. and odde dayes from the 17. of the 7. moneth to the 1. of the first moneth in the 601. yeare v. 13. the very lowest parts of the earth were dried Now the highest hils are thought to be 3. miles at the least higher than the low places as mount Tabor is 30. furlongs high that is 3000. yards which maketh 6000. cubits the eight part of that number the eight part of the height of water must abate which is 750. cubits that is every day 37. cubits and an halfe or thereabout Now be it admitted that every day the waters were not wasted alike for the higher the water and the greater the compasse or circumference the smaller was the abatement yet according to this proportion the waters might very well sinke so much the first day that the Arke might well be stayed upon the high mountaines of Ararat or Armenia 3. And if we say that these mountaines whose tops appeared the first day of the 10. moneth were the lower and inferiour hils as some Hebrewes thinke whom Mercer followeth then there remaineth no doubt at all but that there might be the space of two moneths betweene the appearing of the tops of the highest and of the lowest hils QVEST. V. How many dayes are to be counted to a moneth SEcondly it is objected seeing an 150. dayes make five moneths and two dayes with an halfe reckoning 29. dayes and an halfe after the computation of Hebrewes to a moneth it will be found that the Arke rested two dayes and an halfe before the waters began to abate which was not till an 150. dayes expired but this is not like Answ. 1. We are not forced here to adde ten dayes more as the latine text for 17. readeth 27. which is a corrupting of the Scripture 2. Neither need wee say as some that the waters did abate indeed before the 150. dayes expired but that abatement was not sensible evident or apparant and therefore it is not accounted of for this were to contradict the text which saith after the end of the 150. dayes the waters abated Ergo not before and beside seeing the Arke rested and stayed at the very first abatement upon the mountaine how was it not apparant and sensible 3. Neither for the solution of this doubt are we driven to take this seventh moneth according to the tearme of the floud and not after the order of the yeare which were to confound the storie as is before shewed 4. But our answer is that a moneth here is neither taken for the space of 29. dayes as Cajetane nor of 29. and a halfe as Pererius affirmeth but for thirty dayes complete Iunius and so shall we have an 150. dayes just from the second to the seventeenth of the seventh moneth for unlesse this be admitted we shall neither find a sufficient answer to this objection propounded all those other conjectures being too weake And beside unlesse the Hebrewes should account 30. dayes to a moneth and rather more their yeares consisting of twelve moneths should be very imperfect for whereas a yeare according to the course of the Sunne containeth 365. dayes if there be but 30. dayes in a moneth there will be but 360. dayes if but 29. dayes and an halfe there will be but 354. so that by this reckoning the Hebrewes yeare should want 11. dayes of a perfect yeare which would worke a great confusion in the computation of yeares and is not to be admitted QVEST. VI. What mountaine the Arke rested upon THe Arke rested upon the mountaines of Ararat c. Some thinke that the Arke rested upon the mountaine Taurus from whence commeth the River Araxis which some understand hereby Ararath and upon that part of Taurus which hangeth over Cilicia and the rather for that the City Tarsus is there situate which seemeth to be derived of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to drie because that part and tract of Cilicia was soonest dried after the floud Perer. But the Chalde Paraphrast calleth that part of Armenia where the Arke rested Kardu Curtius Cordaeos the Cordeans or Gordians as Ptolomie where is one hill higher than the rest not called Baris as Iosephus alleageth out of Nicholaus Damascenus which Iunius out of Epiphanius sheweth must be read Lubaris which in the Armenian tongue signifieth a place of descending because there was the place where Noah first descended out of the Arke and this is most probable But whether part of the Arke remained so long time after as Iosephus Berosus Hieronymus say it continued till their time it is uncertaine Marlorat QVEST. VII How the tenth moneth is to be accounted Vers. 5. THe waters were going and decreasing till the tenth moneth c. This cannot be the tenth moneth from the beginning of the floud as Cajetane thinketh for seeing there was one moneth and 16. dayes of the second moneth past before the floud came by this reckoning this first day of the tenth moneth when the tops of the mountaines began to appeare should be the seventeenth day of the eleventh moneth which cannot be seeing after this Moses accounteth 40. dayes vers 6.
of the aire Hereunto agreeth the name given unto heaven which is called shamaiim of sham and maiim there is water which agreeth first unto the inferiour region of the aire where the raine is ingendred This name also is applied to the higher heavens also because the eye maketh no difference betweene them Mercer QVEST. XI How the waters were gathered together that covered the earth Vers. 9. GOd said againe let the waters vnder heaven bee gathered together into one place and let the dry land appeare and it was so Out of these words divers questions are moved not unnecessary to be knowne nor unprofitable to be handled which shall be touched in their order First it is enquired how the waters and whether they were gathered together which before covered the face of the whole earth 1. Some thinke that the earth was this second day created and by the earth mentioned v. 1. that matter is understood whereof the world was afterward made Of this opinion is the Master of sentences and Hugo lib. 1. de sacramentis but wee refuse it because the Lord saith not let there bee earth as when hee maketh other things but onely let the dry land appeare whereby it is evident that the earth was made before but now severed from the waters 2. Some thinke that the earth was equall and plaine without hils and mountaines that the waters might more speedily run together and that this inequality that now is of the ground begun after the flood but this conceit is contrary to the Scriptures Gen. 7.10 The waters prevailed fifteene cubits above the mountaines Prov. 8.25 Wisdome was begotten before the mountaines and hils therefore in the beginning there were both mountaines and hils 3. Others imagine that the waters were dried up by the fervent heat of the Sun and that the Northerne parts of the earth began to appeare first as the higher ground and the rest of the earth by little and little Eugubinus in Cosmopeia 4. Others that the earth was dried by a mighty winde as it was after the deluge see Tostatus But neither of these two opinions are probable for the dry earth appearing all at once was so prepared by a greater power than either of the Sun or wind which could not worke it at once and hardly in continuance of long time 5. Some thinke that the waters did run together and cover the other part of the earth opposite to this where wee dwell as Augustine seemeth to thinke lib. 16. de civitate dei c. 9. But the experience of skilfull Navigators as of sir Francis Drake Master Candish with others who by their famous travels haue compassed the wide Ocean hath found that part of the world to bee habitable as ours is and not to bee under the water 6. Paulus Burgens hath a strange device of this matter he thinketh that the water maketh a globe by it selfe and hath his proper center and so likewise the earth and this is the cause why the earth appeared dry because the water did forsake the land and was gathered to his owne center in addition ad postil Nicol. de Lyra. But this opinion is very false and absurd First for that the text saith that the water at the first covered the earth v. 1. and so made but one globe with the earth pressing to the same center unlesse he will say that God made a new kind of water the second day and indued it with new qualities which cannot be affirmed Secondly Isay 40.22 The Lord is said to sit upon the circle of the earth the word is chugh a spheare or circle as Iob 22.14 He walketh in the circle of heaven But experience sheweth that the earth without the sea maketh not a round globe or circle 7. Some thinke that the Sea is much higher than the land and so the waters were gathered as it were to a great heape that the dry land might appeare Thus Basil thinketh and Ambrose in his Hexemâ—ron l. 3. c. 2. but that this is not so it shall be shewed in the next question 8. Wherefore leaving these uncertaine opinions I rather incline to think that these might be the meanes and causes of the appearing of the dry land and separation of the waters First the water while it compassed the earth being of a lighter and thinner matter might be coagulate together and thickned as we see the sea water is of a grosser substance than the fresh water so be contained in a lesse compasse than before so Augustine lib. 1. de Genes ad literam 12. and Beda in his Hexemer Secondly the clouds being made this second day and the region or stretching forth of the aire called the firmament brought into fashion it is no other like but that a great part of the water was extenuate and evaporate into the aire and clouds a daily experiment whereof we have by the conversion of the mists clouds into water Thirdly the earth being much greater and deeper than the circumference of the water which compassed the earth might easily receive the water into the concavities and hollow places thereof which were appointed of God to bee receptacles for the water And that the earth is of a greater depth than the water that did at the first cover it thus it may appeare by taking the iust measure of the compasse oâ— the earth and so of the diameter that is the through measure thereof Then for the compasse circuit of the earth Aristotle affirmeth it to containe 50000 Italian miles â—ib 2. de coelo Hypparchus as Pliny witnesseth 34625. miles Eratosthenes 31500. miles Ptolome 22500. whom Basil followeth Alphragâ—nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles And the diameter thereof is found to be 7000. miles the semidiameter or space from the center of the earth to the circumference 3500 miles Now what the depth of the water was above the earth may be conjectured by the height of the middle region of the aire which is found by Mathematicians not to exceed 60. miles as they gather both by the twilights which extend no further and by the distance of meteors and exhalations which appeare in the aire Now the earth so far exceeding the water in depth might easily receive it into the hollow places concavities thereof which also is insinuated by the Hebrew word Kava that here signifieth to congregate or gather together from whence the latine word Cavus hollow may seeme to be derived as Pererius well noteth And this lastly is Ambrose conjecture that God did enlarge the low places of the earth and the force also of the waters might make them deeper lib. 3. Hexem c. 2. And this is agreeable to the Scripture Ps. 104.8 The waters descend to the place which thou hast founded for them the word Iasadh signifieth to lay a foundation
so that God did make a low foundation for the waters in the earth And in the same place the Prophet sheweth the manner how the waters were dispersed that wheras they covered the earth as a garment and stood vpon the mountaines at the rebuke of God they did flee and ascended by the mountaines and went downe by the vallies to the place appointed for them 104. v. 6 7 8. QVEST. XII Whether the Sea be higher than the earth SEcondly we are to enquire whether the Sea be higher than the earth which was as I shewed the opinion of Basil and Ambrose with others that thinke that the waters are kept by Gods extraordinary power and miraculous work that they returne not to cover the earth and that place is alleaged Psal. 104.6 The waters stand above the mountaines v. 9. Thou hast set them their bounds which they shall not passe c. and Ierem. 5.22 Will ye not feare my presence which haue set the sand for the bounds of the sea by a perpetuall decree that it cannot passe it and though the waves thereof rage yet can they not prevaile c. For answer hereunto we say that in the first place the Prophet speaketh of the first situation of the waters above the earth and hils before by Gods commandement they went to their place In the next the Prophet speaketh not of any myraculous worke against nature but of the ordinary providence of God by naturall meanes keeping backe and bounding the Sea as the Prophet giveth the like instance of the raine vers 24. They say not in their heart let us feare the Lord that giueth raine in due season early and late and reserveth the appointed weekes of harvest All these workes shew the watchfull providence of God not by miracle but by the naturall course of the creatures preserving the world Indeed the water in the red sea stood up like a wall by a miraculous worke and in Noahs deluge the sea ouerflowed the earth by an extraordinary work but now the sea is kept in by his naturall banks bounds as with swadling bands Iob 38.9 But whereas Ambrose to prove the Sea higher than the earth alleageth how Sesostrâ—s King of Aegypt and Darius afterward would have cut the earth and joyned the Aegyptian and the red Sea together they finding the red sea higher by three cubits than the land of Aegypt fearing the inundation of the whole countrey left off from their purpose Ambr. lib. 3. Hexemer c. 3. First it is true that these Kings attempted to bring Nilus into the red sea and ceased from their enterprise upon that erroneous conceit yet afterward the Ptolomies Kings of Aegypt as Strabo writeth effected that worke and made a passage out of Nilus into the red sea without any such danger of inundation Secondly though it were granted that the red sea were higher than the plaines of Aegypt it followeth not that it should be higher than all the earth So then our opinion is that the earth is higher than the sea and that this is more agreeable to the Scripture 1 Psal. 107.23 They are said to goe downe to the sea in Ships as to the lower place 2 Psal. 24.2 Hee hath founded the earth super maria above the Seas ergo not under them 3. Eccles. 1.7 All the rivers goe into the Sea but the water hath his naturall course downward Now whereas the ships sailing upon the seas seâ—me to one standing upon the shoare as floting aloft the reason thereof is because the sea being a plaiâ—◠〈◊〉 liquid element doth more easily shew the round compasse thereof rising to the fashion of a globe 〈…〉 earth being uneven full of hils and dales QVEST. XIII How the waters were gathered into one place THe third question is how the waters are said to bee gathered into one place seeing there bee 〈…〉 lakes rivers and fountaines that are farre asunder First we may answer with Basil that this 〈…〉 is not to be vnderstood of every collection and gathering of water but only of the sea which though it be diuers in name yet it is continued together one sea being perpetually joyned with another unlesse it bee the Caspian Sea which some thinke to be filled by the Northerne Ocean as Strabo Pliny Basill others that it is fed only by â—ivers and emptied againe by the secret passages of the earth as Herodotus in Clio. Aristot. lib. 2. Meteor And Ambrose hereto agreeth that like as all the earth except certaine Ilands maketh one continent as Spaine Syria Africa so the sea being joyned together maketh but one general collectioÌ„ of water Some other thinke that the waters are gathered into one place because as Salomon saith All rivers though they have divers heads run into the sea Eccles. 1.7 Or else we may say that the waters are gathered into one place that is a place separated and divided from the habitable earth so that the waters have not one place in respect of their divers divisions but because they are severed from their earth into their proper places QVEST. XIV Whether the earth be founded upon the waters THe fourth question is whether the earth be founded upon the waters which was the opinioÌ„ of Thales among the Philosophers of Chrysostome among the Christians Which opinion seemeth to be favoured by two places of Scripture Psal. 24.2 He hath founded it upon the Seas 2 Pet. 3.5 The earth was of the water by the water by the word of God For the first place Basil so understandeth it that upon the Seas flouds should signifie in the waters because the earth was first in and under the water Augustine referreth it to the Ilands and promontories that doe hang over the sea lib. 2. de Gâ—nes c. 5. Euthymius thinketh it is meant of the secret passage of the water that run within the earth But the meaning of that place is evident to bee this that the earth is founded not upon but above the waters so the Hebrew word gnal signifieth supra aboue and so we see as waâ— noted before out of Augustine that the dry land hangeth over the sea For the other place of S. Peter the earth is said to be of the water not as though it was made of the water but because it was made to appeare out from the water which before covered it the other part of the sentence is not well translated by the water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in the water as 1 Pet. 3.20 Noe is said to bee saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by the water but in the water And so the earth may be well said to be in the water because the whole continent being lesse in compasse than the Ocean seemeth to be as a great Iland in the sea But that the earth hath not his foundation upon the waters it is evident both by experience because we see the earth to be the heavier element and so to have his situation lowest as also
navy of two mastes of a ship to bring the greater to make a battell ramme and he brought the lesse which he thought meetest for that worke whereupon the Emperour commanded him to bee beaten for disobeying him saying that the Majesty of the Emperour would soone decay if men might obey as they list much more are Gods precepts which are most just and wise and to them can nothing bee added to bee simply obeyed As David saith Thou hast commanded to keepe thy precepts diligently Psal. 119.4 Simler 3. Mor. There is no fleeing from God Vers. 22. PHaraoh returned and went to his house But even in his house also the judgement of God overtooke him there is no fleeing from God as the Prophet saith Though they dâ—g â—nto hell thence shall mine hand take them though they clime up to heaven thence will I bring them downe Amos 9. â— Ferus CHAP. VIII 1. The Argument and Method IN this Chapter three other plagues are described the second of the frogs to vers 1â— the third of the lice to vers 20. the fourth of the swarmes of noisome creatures to vers 36. and accordingly this Chapter consisteth of three parts The first containeth 1. the denuntiation of the plague and the manner thereof both what the plague shall be of frogs vers 2. whence they shall come out of the river the place they shall spread over all Egypt the manner and scrall even into their bedchambers to vers 4. 2. Then followeth the execution vers 5.6 3. The events are three the like practice of the Sorcerers vers 7. the removing of the plague at Moses prayer being importuned by Pharaoh to vers 15. and the hardning of Pharaohs heart vers 16. In the second part shewing the third plague is set downe first the commandement of God to Moses vers 16. Secondly the execution vers 17. Thirdly the event the confession of the Sorcerers acknowledging Gods power vers 20. In the third part containing the fourth plague there is first the denouncing of the plague to Pharaoh wherein is set forth Moses request to Pharaoh for the people of Israel vers 20. then a description of the plague upon his reâ—usall vers 21. with a reservation and exemption of the land where the Israelites were vers 22 23. Secondly the execution followeth vers 24. Thirdly then the events which are three first Pharaoh relenteth to let Israel goe with certaine reservations to vers 28. Secondly the plague is taken away at Moses prayer to vers 32. Lastly Pharaohs heart is againe hardened vers 32. 2. The divers readings Vers. 3. Into the house of thy servants and on thy people B. G. cum caeter and of thy people S. But here the preposition is wanting and into the house of thy people I. that is the meaning but the preposition joyned to the word begâ—mmeca approveth the first reading as the next verse sheweth on thee and on thy people And into thy kneading troughs I.C.G. better than upon thy victuals in store B.L. or on thy paste V. P. or dow A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. misharoth rather signifieth the vessell wherein the dow is kned than the dow it selfe as Exod. 12.34 there is another word joyned with it that signifieth dow which they bound up in their kneding vessels and carried it on their shoulders Vers. 5. Stretch forth thine hand over the streames B.G. C. cum caeter better than Against the streames as Piscator or to worke upon the streames I. to worke is added the preposition ghal is in the end of the verse taken for over or upon cause the frogs to come upon the land of Egypt Vers 9. Take to thee this honour over me I. that is I give thee this honour to appoint the time better than glory herein because of me B. V. or glorie upon me A.P. that is because I am at hand to pray for thee and helpe thee or appoint thou me the time S.L. G. for Phaar signifieth to glory or boast and in hithpael to take unto one glory so Iudg. 7.2 Vers. 13 Out of the courtyards I. or courts A.V.C. out of the villages L.S.P.G. chatzer signifieth both a village a towne without walles Levit. 25 31. and a court or court-yard as 1. King 7.4 here the latter rather and so by degrees the frogs went away first out of their houses then out of their yards and courts and enclosed grounds and last of all out of their open fields and champion grounds Vers. 21. Mingled swarmes I. V. A. not only of noisome flies but of other venomous beasts as Scorpions Vipers V. C all kindes of beasts P. rather than swarmes of flies B.G.L. or dog flies G. ghereb signifieth any mixture of divers things as Exod. 12.38 it is taken for a mixture of divers sorts of people Vers. 22. I will separate the land of Goshen V.A.P.C. that is except I. better than cause to be wonderfull B.G.L.G. Phalah with he signifieth to separate so it is taken chap. 8.4 as may appeare by the construction of the preposition ben betweene but with aleph it signifieth to be wonderfull Vers. 23. I will make a deliverance or redemption G.V.A.P.C. I will set a signe of redemption betweene c. I. The sense of the words signe is not in the originall better than I will put a division betweene c. L.G.B. Phadah signifieth to redeeme Vers. 29. Let not Pharaoh mocke any longer I. deceive lie caeter hatal signifieth both the first is here more proper because Pharaoh mocked rather than lied for a lie proceedeth from an intention to deceive But Pharaoh when he promised to let the people goe seemeth so to have intended but that his heart returned afterward to be hardened 3. The explanation of difficult questions QUEST I. What kinde of frogs the second plague brought upon Egypt Vers. 2. I Will smite all thy coasts with frogs 1. The Hebrewes take Zephardghim which here signifieth frogges for a certaine kinde of fish that come out of Nilus and devoured men but here is no mention made that these Zephardghim should devoure or kill men but onely annoy them even in their houses and pastries they had heard of the Crocodile of Nilus that useth to destroy men and so framed their fable according to that report Pellican 2. Plinie writeth of two sorts of frogges beside the common sort that liveth in the waters one is called Rubetae because they keepe among bushes and briers upon the land which are the greatest among other and venomous strange vertues are given to this kinde that being brought into an assemblie of people there followeth a generall silence the bone thereof being cast into seething water cooleth it presently it allayeth the rage of dogs Plin. lib. 32.5 The other sort is called Calamitae because it keepeth among the flags and reedes it is little and greene and crieth not if an oxe chance to eat it he swelleth presently the flesh thereof applied to the eyes
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
day and night whereas the elements as the aire are universally dispersed and spread it is also probable that this light might be gathered to that side of the earth where it was day and so to continue for a time as wee see the water was afterward brought to one place and so continueth which light after the creation of the celestial bodies might be drawne upward and have his reflection upon the beame of the Sunne and of other Starres QVEST. VII How the evening and morning were the first day Vers. 4. THe evening and morning were the first day 1. Some thinke that the evening is here taken for the day because it is the end thereof and the morning for the night being likewise the end thereof and that the artificiall day was before the night So Ambrose Chrysost. hom 3. in Genes 2. Others affirme the contrarie that the evening and morning are taken for the night and day being the beginning thereof the part for the whole and doe gather thereof that the night belongeth to the day following of this iudgement is Hierome in cap. 2. Iona which I hold to be the sounder for these two reasons 1. because this is the use of the Scripture to account the naturall day from evening to evening Levit. 23.32 From evening to evening shall you celebrate the Sabbath 2. The morning is part of the day and not of the night Mark 16.2 In the morning the first day of the weeke the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here vsed by the Septuag for if the morning were part of the night and not of the day Christ in no sense could bee said to have risen the third day and so one of the principall points of our faith should be shaken 3. Further we refuse Eugubinus conceit which thinketh that in this first day there was only an euening not a morning as in the rest because the morning followeth after the night but here no night went before but the light was first for the words of Moses are plaine and evident that the evening and morning were the first day it consisteth of both these parts as the other dayes did and this first day had also a night going before not that darknes which was upon the earth as Iunius but when God purposed to make the light hee first caused the night to goe before and brought forth the light of the day Ramban Mercer 4. And the Sun not being yet made which by his course and turning about maketh it day and night at the same time in diuers places it may be thought that it was day and night at the same instant now over the face of the whole earth Mercer QVEST. VIII How God is said to see the light to be good Vers. 4. GOd saw the light 1. Not that God did not know the light to bee good before hee made it but Moses speaketh here according to our capacity that God approveth and ratifieth that worke now done which before he purposed to make and Ramban well referreth it to the stedfastnesse and continuance of this worke which God saw to be good 2. God made a separation betweene light and darknesse not only in respect of their names as Aben Ezra but in the things themselves giving to each of them their determined time Mercer 3. And in that it is said God called the light day c. 1. God onely did not make and ordaine the light to be the day Iun. Muscul. 2. nor yet directed or taught men so to call it Vatab. Mercer 3. but beside God gave these names himselfe Oecolamp QVEST. IX Why it is called the first or one day Vers. 5. WEre the first day or one day as the Chalde Septuagint and Hierome translate It is called then one and not the first day 1. not as R. Sol. because there was but one God in the world for so there was but one likewise in the rest of the dayes 2. Neither as Hierome because unity is good and two bringeth division for after the first day noxious and hurtfull things were created But the contrarie is evident out of the text that God saw that all which he made was good 3. Neither as R. Moss is it called one day because there were yet no more for it is so called in respect of the rest that follow 4. Wherefore the reason is this the Hebrewes use Cardinal numbers for Ordinal as the Grammarians speake as one for the first as Gen. 2.10 the name of the one that is of the first is Pishon so likewise in the new Testament Vna sabbati one day of the weeke is taken for the first day Mercer QVEST. X. Whether there are waters above the heavens Vers. 7. BY the firmament which separated the waters which were under the firmament from the waters above the firmament divers of the ancient Writers understand the starry heaven and that there are waters above those heavens which serve to mitigate the heat of the Starres and from whence that abundance of raine came wherewith the world was overflowne so Basil. hom 3. Hexemer Ambros. lib. 2. in Hexemer c. 2. Beda with others But this cannot bee so 1. for that the waters being of an heavy substance must bee there kept against nature 2. Neither could the great waters that drowned the world come from thence unlesse the heavens also should have beene dissolved the windowes of heaven were opened which was nothing else but the opening and loosing of the clouds which as Gods bottles did powre downe raine abundantly 3. Neither are wee to imagine such heat in the celestiall bodies which are of no fiery or elementall nature that they need to be refrigerated or cooled This firmament then is the spreading or stretching out of the aire as the word rachiang signifieth which divideth the raine and waters in the clouds and keepeth them from the waters below as is expressed in Iob. 26.6 which bindeth the waters in the clouds and the cloud is not broken under them Now whereas afterward vers 14. it is said Let there bee lights in the firmament of heaven it followeth not that the firmament before spoken of is the starry heaven for Moses here speaketh after the capacity of the vulgar people who imagine the Starres to bee in the firmament of the aire the eye being not able to distinguish betweene the region of the aire and the azure skie And according to the vulgar opinion Moses also calleth the Moone a great light because it so seemeth to the eye to bee the next in greatnesse to the Sunne whereas many other both of the wandring and fixed Starres doe exceed it in greatnesse And whereas that place is objected Psal. 148.4 Praise him ye waters above the heavens by heaven we are here to understand the lower region of the aire as Psal. 18.13 The Lord thundred in heaven and gave his voice hailestones and coales of fire but thunder lightning haile come not properly from the heaven but out
their mouth against heaven making the creature faulty and culpable whereas God created all things good tract 4. in Matth. But if it shall be objected that many things fall out according to the predictions of Astrologers I briefly answer that it commeth so to passe sometimes not by the dexterity of their wit and knowledge but either by the subtilty of Sathan that foretelleth what he himselfe is permitted to worke or by the credulity of such as consult with them whereby their affections give way unto the effect or by the secret disposing of Gods providence that such things should fall out for the probation of the faithfull and further confusion of misbeleevers QVEST. XXI Great Whales how said to be created Vers. 21. GOd created great whales 1. We need not because God is said here to create the whales which were made out of the water to have recourse unto that indigested matter which was made the first day of nothing Calvin So not only that is said to be created which is made of nothing but that also which is made new out of some matter as man is said afterward to bee created yet made out of the earth 2. But we deride that Jewish fable that God when he had made two great whales lest the increase of so huge a creature might tend to the destruction of the rest he did geld the male and salted the female to be meat for the just in the next world As though God did not foresee every thing before it was made and approved it being made and beside the Lord gave a blessing to all fishes and so to the whales among the rest to increase and multiply Mercer QVEST. XXII Of the great Whales Vers. 21. GReat Whales the word turmin signifieth a serpent dragon or great fish And this epithete great is not added without cause for the whale or great fish is the greatest of all living creatures Iob 41.24 In the earth there is none like him It is almost incredible what some writers report of the hugenesse of these creatures the Hebrewes write that whales have beene found of 500. stadia or furlongs in length Mercer Some have appeared in the waters of the bignesse of Islands Muscul. Pliny writeth that in the Indian sea there are certaine fish called balaenae whirlpooles quatuor jugerum of three or foure akors or furlongs in length and certaine long fish called pristes of 200. cubits and eâ—les in the riuer Ganges of 300. feet in length lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania who maketh mention writing to Caius Caesar sonne of Augustus of whales in the Arabick coasts of 600. foot in length and 300. in breadth lib. 16. c. 40. Aelianus also writeth lib. 15. c. 21. that Alexander found in a caue in India a dragon supposed to be 70. cubits long they saw only his head out of the caues mouth not daring with the whole â—oast to approach neerer whose eyes appeared to be of the bignesse of a Macedonian target or shield These strange reports are found in forraine histories the truth whereof I will leave to the credit of the authors and the judgement of the readers Ambrose saith aequalia montibus corpora habere praedicantur the Whales are reported to have bodies equall to Mountaines Hexemer li. 5. c. 10. Certainly it is evident out of Scripture that these creatures of the sea are of a wonderfull bignesse as it appeareth both by that description Iob 41. His jawes are likened to doores v. 5. his scales to shields v. 6. hee maketh the sea to boile like a pot v. 2 2. As also by the story of Ionas where we reade that the Prophet was swallowed whole of a great fish and cast up againe And not to search further our owne Chronicles make mention of great fishes that have been taken as of one that was in length 22. yards being 12. foot broad betweene the eyes some of his ribs were 16. foot long his tongue 15. foot long three men might stand upright one upon another in the opening of the jawes Stow ann Elizab. 16. QVEST. XXIII Whether the fowles were made out of the water or earth Vers. 21. WHich the waters brought forth c. and every feathered fowle c. By these words it seemeth that the fowles had their beginning out of the water but the contrary is affirmed c. 2. v. 19. So the Lord God formed of the earth every beast of the field and every fowle of heaven c. To reconcile these places we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire as Augustine lib. 3. in Genes ad lit c. 3. and Rupertus nor yet that they were made of mud or slime and so partly of earth partly of water as the Hebrewes not yet that they were made of the element of the water as Eugubinus in Cosmopeia nor yet that the fowles were made part of the water and part of the earth as wee see there are two sorts of them some that live in the water and some that keepe the land as Vatablus But we thinke that the fowles were created onely out of the earth Gen. 2.19 neither is the contrary affirmed here that the waters brought them forth but the Lord saith let the fowle fâ—ye upon the earth v. 20. so Iun. Cajetan Catharin QVEST. XXIV How and wherefore God is said to blesse the fish Vers. 22. ANd God blessed them c. 1. God is not said before to have blessed the herbs and trees as here hee blesseth these living creatures because the generation of living things whether it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bringing forth young egges or wormes is a more admirable worke of nature than is seene in the increase of plants 1. In that the beasts of the earth are not blessed as here the fishes and fowles it is not because of the serpent that was to be accursed as the Hebrewes imagine but for that the abundance and number of the fishes exceedeth the other yet it must bee understood that God also blessed the rest though it bee not expressed 3. The Lord here first of all speaketh to the creatures because now he beginneth to create living things Iun. hee speaketh to them as he did to the whale to cast up Ionas not by any syllabicall voyce but by his omnipotent will and power which the creature forthwith obeyeth Mercer 4. The fishes are said to fill the waters the fowle to multiply because the fishes are more in number and they only live in the waters but the fowles live not only vpon the earth but other creatures beside 5. By the waters in the seas all other gatherings together of waters are understood but the Seas are named as the principall wherein there is greatest store of fish Iun. 6. Eugubinus here is deceived that thinketh that the fishes began to rise out of the water as soone as the Seas were gathered together and so every
the center of the earth as Plato imagined for by this meanes the waters should ascend three thousand and 500. miles for so farre it is from the Center of the earth to superficies which is against the nature of water 2. Neither was the Sea this great depth which some thinke is higher than the earth and kept in onely by the power of God which now was suffered to overflow the earth for neither is it true that the Sea is higher than the earth as is before declared neither doth Moses make any mention of it which might have beene sufficient by the overflowing to have drowned the earth if naturally it were so much above it 3. Wherefore the fountaines of the deepe were the deepe heads and springs of water within the earth which were opened and enlarged to make this inundation so that the Rivers that runne in the earth were cast up and the deepe gulph gushed forth and these may be the waters under the earth mentionod Exod. 20. vers 4. The windowes also of heaven signifie not the irruption or breaking forth of any waters in the Chrystall heaven as it is called above the starrie skie as Eugubinus and Oleaster imagine for neither are there any such watâ—rs above the heavens as hath beene before declared and if there were how could they passe thorow the starrie heaven without the dissolution and corruption thereof and it would follow that the watery heaven should be now a vacaâ—t and emptie place the waters being descended from thence But the opening of the windowes of heaven betokeneth the breaking of the clouds where the water is contained that whereas at other times The Lord bindeth the waters in the clouds and the cloud is not broken under them Iob 26.8 Now the Lord loosed the clouds which being made as full of windowes powred forth all the water that was kept in them Mercerus Perer. QVEST. XII Of the causes of the floud THese three were the causes of the floud 1. The issuing forth of the waters beneath out of the earth 2. The continuall raine for forty not onely dayes but nights together not onely powring from the clouds but increasing by the liquefaction and distilling of the aire into water Seneca writing of the generall deluge which he speaketh of not as past but to come addeth unto these three other causes 1. Crescunt maria super solitum c. the extraordinary swelling and overflowing of the sea 2. Incipit terra putrescere laxata ire in humorem The earth also it selfe did putrifie and resolve into water 3. He maketh the conjunction of the celestiall bodies another cause that like as he thinketh the world shall be burned when the starres shall concurre in the signe Cancer sic inundationem futuram cum eadem siderum iurba in Capricornum convenerit so hee thinketh there shall bee a generall inundation when the same company of starres shall come together in the signe Capricorne These causes may bee admitted as helping and necessary though not as principall saving that the conjunction of the starres in Capricorne seemeth rather to be a curious inquisition than to depend of any certaine demonstration QVEST. XIII Vpon what day Noah entred into the Arke Vers. 13. IN the selfe same day c. 1. Lyranus reading according to the latine text in the article of that day thinketh that the noone point of day is hereby expressed and so also Oleaster 2. Tostatus taketh it rather for the morning or twilight which is more properly a point parcell or article of the day It betokeneth nothing else but in the same day as I shewed before in the interpretation 3. Some Hebrewes think that this was wednesday when they say that the Sun is strongest that Noah might have some rest before the Sabbath but this is too curious 4. Some doe take this for the day before the floud being the sixteenth of the moneth that Noah entred then and his family before 5. Others thinke that Noah entred seven dayes before according to the text v. 1. Enter thou into the Arke c. v. 4. for seven dayes hence I will cause it to raine v. 7. so Noah entred c. v. 10. and so after seven dayes c. And thus Ambrose expoundeth so that here by way of recapitulation mention is made of the entring of Noah and Iunius to make the sense more full readeth thus In the same day when Noah was entred c. v. 13. c. God shut him in v. 16. He maketh the 13 14 15. verses to depend upon that clause in the 16. verse whereby is shewed how the providence of God watched over Noah and the rest when they were entred so shutting them up that the waters could not enter 6. But Iunius inserteth one word v. 13. which is not in the Hebrew quum ingressus esset when he was entred when is added so that according to the true reading the selfe same day Noah entred c. it is evident that Noah with his sonnes entred the same day wherein the raine began to fall God so providing that against that day all kind of cattell and fowles were present to enter with him And whereas Noah is bid to enter v. 1. before the seven dayes that is to bee understood of the preparing and making all things ready for his entrance Mercerus Now whereas Iunius thinketh that in the very seventh day the floud came and so readeth v. 10. I thinke rather that the seven dayes were fully expired and that upon the 8. day it began to raine because the text is that after seven dayes the waters were upon the earth Mercer QVEST. XIII How Noah was shut up Vers. 16. GOd shut him up c. 1. Not that after Noah was come into the Arke and his sonnes with their wives and the rest of the creatures God by the ministery of the Angels did shut the doore without and pitched it up occlusit pro eo God shut it up for him as Tremelius and Cajetanus read that is whereas Noah being within could not shut up the doore without God did it for him for as Noah opened the doore at his going out so it is like he shut it at his going in but hereby â—s signified that what was wanting in Noahs labour was supplyed by Gods providence and that it was Gods worke to preserve Noah in the Arke Mercer 2. And this was done not so much to keepe him from the sight of the destruction of the world which might have ministred griefe unto him as Chrysostome collecteth for there was a window out of the which hee might behold that fearefull spectacle but to keepe himselfe from the violence and rage of the waters as also from the rage of men Mercer QVEST. XIV The 150. dayes must be reckoned from the beginning of the floud whereof the 40. dayes are a part Vers. 24. THe waters prevailed an 150. dayes This terme must not be counted from the end of 40. dayes mentioned v.
should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. Sâ—l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veriâ—y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliaÌ„ per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters prevailed
and thrice seven dayes according to the thrice sending of the Dove vers 10.12 which are in all sixty dayes which make two moneths before the beginning of the six hundred and one yeare vers 14. But there should onely remaine after Cajetanes computation a moneth and a halfe about forty five dayes Wherefore this tenth moneth is to be accounted from the beginning of the yeare and not of the floud QVEST. VIII How much water the Arke drew COncerning the depth of water which the Arke is supposed to have drawne 1. I neither thinke that it went so small a depth in water not above two or three cubits as Ramban whom Mercerus followeth for the burthen of the ship was great and must cause it to sinke downe deeper neither need wee feare with Ramban if the water tooke up the third part of the Arke it being a flat bottomed vessell lest it might have beene drowned for who knoweth not but that such vessels may bee loaden within a third part of the brimme and yet not sinke 2. Hugo thinketh it drew nine cubits wherein he followeth Rasi another Rabbin 3. Lyranus maketh it to draw thirteene cubits but that is too much foâ— the Arke floting but two cubits from the tops of the mountaines might be in danger of dashing against the ground 4. I subscribe rather to R. Sel. that the Arke did sinke an eleven cubits so that it was lifted up foure cubits from the tops of the hils which was a sufficient distance QVEST. IX Whether all the dayes of the yeare of the floud are summed by Moses Vers. 6. AFter the end of 40. dayes c. Cajetan thinketh that all the dayes of this yeare wherein the floud prevailed are numbred by Moses as first 46. dayes before the floud came 40. dayes wherein the raine fell 150. dayes while the waters prevailed then 70. dayes from the 17. of the seventh moneth to the first of the tenth moneth then 40. dayes here mentioned and lastly 14. dayes spoken of vers 10.12 when the Dove was twice sent forth which in all make 300. dayes for in the yeare of the floud there were just so many dayes and whereas there is in every yeare five dayes and a quarter above that number of ancient time they used to every sixt yeare to put in mensem intercalarem an odde moneth to make up the number sic Cajetanus First Cajetane erreth in the reckoning of the dayes 1. The forty dayes wherein the raine fell are part of the 150. dayes wherein the water prevailed as I have shewed before 2. after the forty dayes mentâ—â—ned chap. 8.6 there are not twice but thrice seven dayes to be accounted according to the thrice sending of the Dove as it may appeare vers 10. Secondly concerning the Hebrew computation for the dayes of the yeare whereas the Egyptians Grecians and Romans used three divers accounts for the dayes and moneths for the first in the end of the yeare beside the twelve moneths added five dayes and every fourth yeare they put in a day more as we use to doe in our leape yeare as witnesseth Macrobius the Greekes counted precisely but 360. dayes to a yeare but then they every third yeare put in a moneth as Herodotus testifieth the Romans so divided the moneths of the yeare giving to some 31. dayes that they together made up the whole number of 365. dayes it is most like that the Hebrewes followed the ancient Calender of the Egyptians making their yeare even with the course of the Sunne saving that they had also their leape yeare and so doth Moses here and thus thinketh Aben Ezra though other Hebrewes are of opinion that there are ten dayes above a yeare added to make it equall with the course of the Sunne Wherefore he numbreth not all the dayes of the yeare for from the first of the tenth moneth to the first of the first moneth of the next yeare are 90. dayes whereas there are but 40. and thrice seven dayes spoken of but onely those dayes are registred wherein some thing fell out of speciall note and remembrance QVEST. X. Whether Noah opened the doore or window and wherefore Vers. 6. NOah opened the window of the Arke which he made 1. This was neither the doore of the Arke as some Greeke copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a doore as Chrysost. hom 27. in Gen. for the doore could not be opened without danger 2. Neither as Cajetane thinketh was this another window beside that mentioned in the description of the Arke because there the word â—zohar is used which signifieth a light here the word chalon which is a window for it is no unwonted thing in Scripture to expresse one thing by divers names 3. Neither as Oleaster conjectureth did Noah beside the window make a cleft or rift in the ship to looke out for that had beene dangerous in respect of the rage and violence of the water 4. Neither doth Noah send out rather than looke forth himselfe either for feare to behold the terrible waters as Chrysostome for his heart was not so timorous or for that the window was too little for him to looke out as Tostatus thinketh but because the fowles sent forth could give notice by their returne of the remote places which Noah could not so easily see Perer. 5. Now whereas the tops of the mountaines are said to be seene vers 5. before Noah opened the window the question is of whom they were seene for besides Noah and those which were in the Arke there was no body to see them the answer is 1. that Noah might have opened the window before though it be not expressed as many things beside are not which Noah is supposed to have done in the Arke 2. Or it is so said because the tops of the hils were to be seene though no man saw them 3. Likewise Noah might know it by revelation as he did other things as that the waters were 15. cubits above the hils which no man could know but from God Mercer QVEST. XI Of the comming and going of the Raven Vers. 7. HE sent out a Raven The Hebrewes text hath which went and came the Septuagint and Latine which went and came not and so many of the Fathers doe reade 1. It is here no wise to be admitted that the Hebrew text is corrupted for neither could the Jewes conspire altogether to corrupt the Scriptures but their falshood would have beene spied neither doth this place make any thing for the Jewes against us and therefore they had no cause to corrupt it and beside it is well knowne that the Jewes are most carefull to preserve the Scriptures having all the words in tale that are used in the text and how often every letter of the Alphabet is found in the Scripture 2. We also refuse their conjectures who to justifie this erroneous reading would have the Septuagint and Latine to keepe the sense though not the words as now the Crow is said
here said to come of the Casluhims 5. This Palestina then was first inhabited by the Cananites which were expelled by the Capthorims Deut. 2.23 and though afterward it was inhabited by the Philistims yet it was part of the land of Canaan and so of right belonged to the land of promise QVEST. XXII Of the progeny of the Cananites Vers. 15. ANd Canaan begat Zidon c. 1. He was the founder of Sidon a City in Phaeniciâ— called great Sidon Iosu. 19.28 because it was a famous City more ancient than Tirus which the Prophet nameth the daughter of Sidon Isay 23.12 Iustinus thinketh it was so called of the abundance of fish for in the Phaenician language a fisherman is called Said but it is more like that Sidon beareth the name of the founder to this day 2. Cheth or Heth from him came the Hethites that dwelt about Hebron as it may appeare by the cave which Abraham bought of them Genes 23.19 This was a warlike people and of them were there gyants men of great stature of whom the Syrians were afraid lest the King of Israel had hired them 2 King 7.6 3. Iebusi the founder of the City Jebus afterward called Jerusalem Iosua 18.28 from whence they could not be expelled till Davids time 2 Sam. 5. 4. Emori father of the Amortheans or Amorites which inhabited about Bashan and Gilead whose king was Og their country fell to the lot of Gad and Ruben and the halfe tribe of Manasses Num. 21. these Amorites were dispersed into divers parts of the land of Canaan and therefore the whole country beareth their name Genes 15.16 the wickednesse of the Amorites is not yet full their stature of body was great therefore compared to the Cedars Amos 2.9 But their wickednesse was greater as the Prophet to set forth the sinne of Israel saith their father was an Amorite c. Ezech. 16.3 5. Girghashi of whom came the Gergasenes Matt. 8. by the lake Tiberias where was the Towne of Ptolome called Gerasa of Iosephus Cesaera of Pliny Gelasa hence some thinke the lake Genesar had the name Mercer 6. Hivi of him came the Hivites these dwelt under mount Hermon Iosua 11.3 which is a part of mount Lebanon Iud. 3.3 toward the East belonging to Trachonitis Perer. some of the Hebrewes take the Hivites and Rephaim for all one and for that cause Genes 15.20 where the nations of the Cananites are rehearsed the Rephaim are named and the Hivites omitted 7. Arki who built the City Areas over against Tripolis under Lebanon Hierom. 8. Sivi of whom the desart of Sin tooke the name Perer. and the City Sin not farre from Lebanon Hierom. of him came the inhabiters of Capaâ—orsa Hierosal a towne in Idumea not farre from Jebus toward the south Ptolom 9. Arvadi of whom came the Aradians that inhabited the Island Aradus famous for their skill in sea-faring Ezech. 27. v. 8. 10. Zemari Hierom placeth the Semareans in Colo Syria with their city Edessa Hierosol taketh them for the Emisseni in Syria whom Pliny calleth Hemiseni But it is most like that he was the author of those that inhabited Zemaraim Iosua 18.22 of whom also the mountaine Zemaraim was so called 2 Chron. 13.4 11. Chamathi two Cities of this name Chamath we read of in the Scripture one in the land of Canaan which belonged unto the possession of Nephthaly Iosua 19.35 called Hamoth Dor one of the Cities of refuge Iosua 21.32 The other was a chiefe Citie of Damascus Ierem 49.23 Tou the King of this Hamath was in league with David 1 Chron. 18.9 This Chamath the sonne of Canaan was the father of the Inhabitants of this Country which Zeiglerus would have to be Ithurea Iosephus and Hierome and Hierosol thinke this Hamath to be Antiochia the chiefe City of Syria Iunius taketh it for the Province Camatha which extendeth from Lebanon to Arabia deserta the chiefe City whereof in time past was called Amathus QVEST. XXIII Of the Perizzites BUt whereas Genes 15.20 21. two other Nations are named which inhabited the promised land the Canaanites and Perizzites whereof no mention is made in this place The reason hereof may bee 1. either because those were of some of these kindreds the one called Canaanites as being the chiefe among them the other might be the Samareans as Pererius or some other so called because they inhabited the plaine Countrey in unwalled Townes for so the word is taken Esther 9.19 where the Jewes are called Perazim that is dwelling in Villages 2. Or which is most like as all these eleven sonnes of Canaan dwelled not in Canaan as the Arvadians and Camatheans so some forrainers of other kindreds might inhabite amongst them which came not of Canaan as the Kenites Kenizites Cadmonites whose Countrey is promised to Abraham Gen. 15.19 Such were the Philistims that came of the Capthorims which expelled the Anims Deut. 2.23 Iosua 13.3 There were also the Geshurites and Maachathites Iosu. 13.13 Such also might these Perizzites be 3. And beside these people of the Canaanites the ancient Inhabitants being expelled and removed might change their names Mercer QVEST. XXIV Of the borders and bounds of Canaan Vers. 9. THen the border of the Canaanites c. 1. Moses doth carefully limit the Countrey of Canaan because it was that land which the Lord had promised to the Israelites 2. The foure bounds of the Countrey of Canaan are Zidon in the North and Gaza on the South on the West side and on the East side the five Cities Sodoma with the rest Zoar is not named because it was but a small Towne and of no great account Gen. 19.20 in the North corner and Lasha in the South the same is Calirrhoe as Hierome thinketh where was a Bath of hot waters 3. This is the descrption of the whole land of Canaan which comprehended the seven Nations of the Canaanites expelled by the Hebrewes But that land of Canaan which is described by Iosua 13.3 was but one Countrey on the West toward the Sea a part of this great Country of Canaan which was the land of the Philistims QVEST. XXV Iapheth the eldest sonne C ham the youngest 2. THe brother of Iapheth the elder It is rather thus to bee read then the elder brother of Iapheth 1. Some thinke that Sem was the youngest sonne of Noah and C ham the next and Iapheth eldest as Lyranus Tostatus Genebrard But the contrary is evident Gen. 9.24 where Cham is called the younger sonne in respect of Sem and Iapheth 2. Neither was Sem the eldest as Augustine thinketh lib. 16. de Civit. Dei cap. 3. and Cajetanus Vatablus and some Hebrewes as Kimhi for Noah was five hundred yeare old when he beganne to beget his children Gen. 5.32 and when the floud came he was 600. yeare old Gen. 7.6 Now â—wo yeare after the floud Sem at an hundred yeare old begat Arphacsad Gen. 11.10 but then
blesse them that blesse thee Iun. 3. Thus temporall blessings more abounded under the Law when as yet the rich blessings of heavenly things in Christ were not manifestly revealed 4. This returning of Abraham rich out of Egypt was a type and figure of the rich estate of the Israelites at their returne out of Egypt Mercer QVEST. II. The cause of contention betweene Abraham and Lots servants Vers. 7. THere was debate c. 1. This debate falleth out that it might be as a bridle to Abraham not to set his minde too much upon his wealth and prosperity Calvin 2. The cause of their falling out Philo thinketh to be the insolencie of Lots servants that were borne out by their master the Latine text readeth as though Abraham and Lots flockes were all one and kept together betweene the shepherd of the flocks of Abraham and Lot but in the Hebrew the word is repeated betweene the shepherds of Abraham and the shepherd of Lot Neither was the cause as the Hebrewes imagine for that Abrahams servants being more righteous reproved Lots servants for feeding the corne fields and invading other mens grounds It is like therefore they contended for want of pasture because the land was not sufficient for them both vers 6 Oecolamp Iunius as also for their watering places which in that drie Countrey were very scant so we reade that Isaacks servants and the Philistims contended about the Weâ—â— which they digged Genes 26. Perer. 3. It is added the Cananite was in the land not for that Abraham feared lest if their flocks kept together their wealth should appeare the more or for that Abraham should be forced to make them Umpires and Arbitrators of this contention but to shew that by reason that the Cananites possessed the better grounds Abraham and Lot were driven to a strait for their cattell as also it is a reason that moved Abraham to breake off strife lest it might have beene an offence to the heathen QUEST III. How Abraham giveth Lot his choice Vers. 9. IF thou wilt take the left hand c. 1. Abraham being the elder and more worthy person departeth from his right for peace sake and offereth the choice to Lot Muscul. from whence as Rupertus thinketh this custome did grow that in parting of inheritance major dividat minor eligat the elder should divide the younger chuse 2. For the left hand the Chalde readeth the North for it should seeme that Abraham having pitched his tents toward the East had the North on his left hand the South on the right 3. And the meaning also may be this that they would not goe farre asunder but be still helpfull one to another as the right hand to the left Perer. QVEST. IV. Of the situation of Sodome and Gomorrha Vers. 10. LOt lift up his eyes and saw all the Plaine c. 1. He could not see all the Plaine of Iordan at once but that part of it where the pentapolis i. those five Cities stood 2. Sodome and Gomorrha are named as the principall because they exceeded in all iniquity whereas there are five Cities in all their Country was pleasant before they were destroyed by reason of the overflowing of the sweet waters of Jordan at this time when Moses did write it was inhabitable by reason of the pestilent and stinking smell but at Lots first comming this her which was twenty yeares before the destruction it was a fruitfull Countrey 3. Like unto the Paradise wherein Adam was created which though never any mortall man saw but Adam and Eve yet it might appeare what it was by Moses description This pleasant Vallie then was watered with Jordan as Paradise with Euphrates and Egypt with Nilus though Egypt were watered with much more labour Deut. 11.10 4. The words are not so to be read as though it were like that part of Egypt as one goeth to Zoar for there were many more Townes and Cities situate betweene Egypt and Zoar at this time called Bela Gen. â—4 2 which is one of the five Cities as Vatablus readeth and Lyranus but rather this is the right construction to joyne the last clause as one goeth to Zoar to the first part of the sentence so that the sense is this that that part of the Plaine as one goeth to Zoar as more fruitfull than the rest was like to Paradise and Egypt sic Muscul. Iun. Mercer Per. QVEST. V. Of the River Iordan the beginning and end thereof IOrdan 1. This floud taking beginning from the Mountaine Libanus ariseth out of two fountaines called Dan and Jor which joyned together make the name Jordan 2. Plinie and Solinus derive Jordan from the fountaine Paneas but Ioseph fetcheth it further off from a round fountaine or spring head called Phiale from whence it runneth under the ground to the fountaine Paneas and that Philip Tetrach of Trachonitis found it by this experiment by casting into the spring Phiale certaine light stuffe which came out againe in the other spring head Paneas 3. This River Jordan after it hath runne some fifteene mile falleth into the Lake or Fenne Samechonitis which is the same that is called the waters of Meroâ— where Iosua encountred with King Iaban and his fellowes Iosu. 11.7 then passing along by Corazin and Capernaum it falleth into the Lake Genezereth and so having continued a current of an hundred miles in length it falleth into the dead or salt Sea 4. After Jordan is entred into this Lake it loseth the sweetnesse of the waters being mixed with the salt Sea and loseth also the name Jordan so that they seeme to be in a great errour that affirme Jordan to runne into the ground before it come at this dead Sea called the Lake Asphaltitis or of brimstone for the Scripture testifieth the contrary Iosu. 3.16 where the neither waters of Jordan are said to runne into the salt Sea 5. It may be that before Sodome and Gomorrha were destroyed when there was no salt Lake but a Plaine Jordan had some other current but now it is swallowed up of that Lake and hath no issue forth againe but passeth by a gulph into the earth 6. This Jordan is the noblest of all Rivers because of that miracle in the passing over of the Israelites the parting of the waters againe by the Prophets Elias and Elizeus the healing of Naâ—mans leprosie the baptisme of our blessed Saviour ex Perer. QVEST. VI. Of Lots departure from Abraham Vers. 11. THen Lot chose unto him all the Plaine c. 1. As Abrahams humility appeareth in offering Lot his choice so in Lot appeareth some want of duty in that he would choose first Calvin 2. He maketh an inconsiderate choice preferring the goodnesse of the ground before the badnesse of the people and afterward Lot did smart for his choice being carried away captive 3. Thus God turneth this division and separation of Abraham and Lot to good 1. That hereby Lot by his good example and admonitions might preach to the
of Esau. Hierome QVEST. V. Of the Plaine of Paran 7. THe Plaine of Paran c. This was the name both of a City and of that great vast desart Iun. wherein the children of Israel sojourned thirty eight yeares being of eleven dayes journey to passe thorow barren without water neither inhabited of man or beast and full of rocks and covered with deepe sand Perer. Vers. 7. They returned and came to En Mispat which is interpreted the fountaine of judgement so called because there the Lord judged the Israelites for their murmuring Hierome As also gave sentence against Moses and Aaron for their weaknesse and want of faith Numb 20.12 Iun. QVEST. V. Kadesh Barnea whether the same with Kadesh where Moses murmured KAdesh This is that place which is famous for Miriam Moses sisters buriall there Num. 20.1 whose monument Hierome saith remained till his time it was in the utmost borders of Edom ibid. vers 16. supposed to be the same with Kadesh Barne Perer. Afterwards it was called Rechem as Onkeles the Chalde Paraphrast readeth Num. 13.27 Iunius Great question there is among the Hebrewes whether Kadesh Barnea mentioned Deut. 1.2 were the same with that Kadesh where Miriam died Num. 20.1 Ramban thinketh that there were two places of that name Kadesh Barnea was in the wildernesse of Paran from whence the spies were sent Num. 13.26 the other Kadesh was in the wildernesse of Sin Num. 33.36 But Rasi and Elias Orientall take them to be all one and make the desart of Sin to bee part of the great vast wildernesse of Paran to the first subscribeth Mercerus to the other seemeth Iunius to incline the latter I thinke more probable for the Kadesh where Miriam was buried and Moses murmured was in the confines of Edom Num. 20.16 so also Kadesh Barnea was not farre from Mount Seir Deut. 1.12 which was in the Countrey of Edom. And in this place Kadesh is the same with En Misphat so called not because of the judgement of the Kings in that place as Mercerus conjectureth but of the judging of the Israelites because there they murmured this Kadesh is here described not to be farre from Mount Seir and the Plaine of Pharan The Amalekites were so called afterward of Amaleke the nephew of Esau Gen. 36.12 these were they which fought against Israel Exod. 17. and were destroyed by Saul 1 Sam. 15. Hazezon Tamer the City of Palmes for so tamar signifieth which was named afterward En gaddi Hierom Iunius QVEST. VI. How the King of Sodome and Gomorrhe fell into the slimie pits Vers. 10. THe Kings of Sodome and Gomorrhe fell there c. 1. These were not empty pits as some Hebrewes thinke out of the which they used to digge slimie earth but they were full of slime and brimstone for otherwise it had beene no danger to fall into them 2. These two Kings did not fall in by chance as they fled away for they could not be ignorant of the ground 3. Neither did they willingly cast themselves in as Ramban thinketh to decline the force of the battell but they were forced as they were chased to fall into them 4. Neither were these two Kings preserved by miracle there and afterward taken out by Abraham as the Hebrewes imagine for the King of Sodome came forth to meet Abraham vers 17. he stayed not till he tooke him out 5. Neither is it like that the King of Gomorrhe as Ramban thinketh died there seeing the King of Sodome that was in the same danger escaped 6. Nor yet need we to say that these Kings armies there fell but they themselves fled away For this is contrary to the text 7. But it is most like that these slimie pits were not full of water but of that kinde of earth so that they which fell into them might escape with their life The other three Kings which are not mentioned might bee of that number that fled to the mountaines and so were reserved to a greater judgement Mercer QVEST. VII Of the messenger that brought Abraham word Vers. 13. THen came one that had escaped c. 1. The Jewes doe but trifle in saying that this was Og King of Bashan that escaped when the Amorites were slaine 2. Neither is it evident whether this messenger were a godly and faithfull man Calvin 3. It is like he might be some of Lots domesticall servants or one that was acquainted with Abraham and Lots kindred because he onely reported the newes concerning Lot Muscul. 4. Some Hebrewes thinke that the enemies which had taken Lot sent this messenger of purpose that Abraham also comming to rescue Lot might bee taken but that is unlike QVEST. VIII Whence Abraham was called the Hebrew TO Abraham the Hebrew 1. The Hebrewes were not so called of Abraham â—s Artapanus thinketh in Eusebius for how could Abraham give a name to himselfe and Abraham beginneth with Aleph Hebrew with Aain 2. Neither was Abraham so called of Haber or gnabar because he did first come over the river which name was therefore as Chrysostome thinketh by prohecie given to Abraham foreseeing that hee should goe over Euphrates to Palestina Of this opinion also are the Septuagint Origen Rupertus that Abraham was so called à transitu of his going over 3. But the Hebrewes were so called of Heber of which opinion are Hierom Iosephus Eusebius Augustine with others the reasons thereof are these 1. If Hebrew came of Haber rather than Heber the word should have beene Habrew rather than Hebrew 2. The Hebrewes doe end their names of Nations and kindreds in Jod as Iuhudi Amaleciâ— therefore this name Hibri which signifieth an Hebrew is most like to be derived of the proper name Heber sic Eugubinus 3. But Augvstines reason is best who thinketh that Sem is said to be the father of all the sonnes of Heber Gen. 10.21 because the elect people of the Hebrewes câ—me of him 4. This also may be added that seeing the Hebrew language was named of Heber because it was preserved in his family when other tongues were divided that from thence also the Nation should be so called 4. But where it is objected that many nations beside came of Heber that are not called Hebrewes they only kept the name of Heber that continued in Hebers faith and though Abraham be not called Hebrew before he came over the river into Palestina so neither is he called so immediately upon his passage and the reason hereof may be because till Abraham was called the Sripture maketh no mention of his former acts Perer. QVEST. IX Of Abrahams confederacie with men of a divers faith Vers. 13. WHich were confederate with Abraham The question here is whether it were lawfull for Abraham to make league with these Amorites being of a divers faith The answer is 1. They sought it of Abraham as did also Abimelech because they saw that the Lord was with him and therefore they desired his friendship Abraham sued
sinnes the sinne of bloud Gen. 4.10 The sinne of oppression Exod. 2.23 The detaining of hirelings wages Iam. 5.4 The sinne of uncleannesse as in this place Perer. 2. By the cry of sinne is here understood the impudency of sinners Gregor Peccatum cum voce est culpa in actione peccatum cum clamore est culpa cum libertate c. Sin with a voyce is a fault in action sinne with a loud cry is a licentious liberty lib. 5. moral c. 7. 3. Their sin is said to be multiplied 1. because of the continuall custome of sinning 2. The number of offenders 3. The number of sinnes as pride fulnesse of bread idlenesse contempt of the poore Ezech. 16.49 Perer. 4. Their sinne in the singular number is said to bee increased because though they had many sinnes yet there was one most notorious amongst them the sin of uncleannesse Muscul. 5. The fruitfulnesse of the ground pleasantnesse of the water brought abundance their abundance made them wanton Philo. 6. And their sinne was so much the greater because not 15. yeares before God had both chastised them by captivity and againe in mercy delivered them yet they notwithstanding neither regarding the mercies nor judgements of God went on in their sinne Luther QVEST. XIV Why the Lord punisheth and for what reason Vers. 21. I Will goe downe and see 1. It is a figurative speech for God who filleth all things neither goeth nor commeth and he which knoweth all things need no inquisition or search to informe his knowledge Perer. 2. God punisheth three wayes 1. for the most part God deferreth the punishment of sinners till the next world that by his patience some may bee brought to repentance that men should think of another life and place of judgement beside this that he might take triall of the faithfulnesse of his servants that serve him obediently in faith though presently they neither see punishment nor reward 2. The Lord punisheth in this life but after a long time much patience and often warning as the Israelites at he length because of their sins were carried into captivity 3. Sometime the Lord punisheth forth with when the sinne is dangerous and contagious as Core Dathan and Abiron were straight-wayes punished for their rebellion 3. God punisheth for three causes in this life 1. for the correction and amendment of him that is punished 2. for the preserving and maintaining of Gods honour that is contemned 3. for the good example of others QVEST. XV. How Abraham went on the way with the Angels and how he stood before God Vers. 22. ABraham stood before the Lord and drew neare c. Whereas Abraham is said v. 16. to goe out with the Angels toward Sodome it was not to shew them the way as Rupertus noâ— yet only to shew his humanity unto them who as he had entertained them friendly so would bring them on the way kindly Perer. the Hebrewes also thinke he went a mile with them to shew his courtesie but he did it rather to shew his duty and reverence to the Angels Calvin for Abraham did not now thinke they were Prophets but knew them to be Angels not by their departure and going into heaven as Augustine thinketh but he discerned it before by their communication 2. Abraham acknowledgeth the third Angell to be God and therefore the other two onely are called Angels Genes 19.1 Iun. and prepareth himselfe to make intercession to God as the Chalde readeth he stood in prayer some thinke that the three Angels vanished away and then God spake to Abraham some that this was a new vision after the Angels were departed some take this to be an Angell who is called Jehovah because the Lord spake in him Mercer but by this meanes Abraham should have committed Idolatry in worshipping the Angell because God spake in him therefore it is to be thought that this third Angell was Christ and whereas in the next Chapter v. 18. Lot also saith Lord hee speaketh not to the Angels but turneth to God 3. Hee draweth neare unto God both by his reverent approaching and in his devout affections Calvin QVEST. XVI Abrahams prayer not to be accused of temerity Vers. 24. WIlt thou destroy and not spare the people for fifty righteous c. 1. It is evident that Abrahams intercession is specially intended for Sodome whereof the Lord maketh specially mention v. 20. yet his affection and pity was in like manner extended to the other Cities that they might be spared according to the same rule 2. Neither did Abraham dissemble his affection as some thinke as though he only made intercession for Lot his kinsman there dwelling but he remembreth all other righteous men that should bee there found Calvin 3. Neither doth Abraham pray more in affection than judgement as Pererius thinketh because it is no unjust thing with God to chastise temporally the righteous with the wicked as Ezekiel and Daniel were carried into captivity for the same chastisement is to a divers end to the wicked and impenitent a beginning of everlasting judgement to the righteous a correction for their amendment neither was it necessary that for the deliverance of the just the whole City should be spared for God could deliver the righteous as Noah in the floud and Lot in the families of Sodome and destroy the rest Abraham upon these reasons is not to be accused of temerity because that from this place the Apostle seemeth to derive that sentence Rom. 3.6 else how shall God judge the world 4. Wherefore concerning the first reason I thinke rather with Vatablus that Abraham urgeth not Gods justice as in it selfe considered but in the opinion of the infidels who not knowing how the same punishment may sort out to divers ends would accuse God of injustice if the righteous should have perished with the wicked or with Calvin that Abraham propoundeth to himselfe the destruction of Sodome as a fore-runner of everlasting judgement and therefore prayeth that according to the rule of Gods justice the righteous might be exempted from it 5. Neither doth Abraham entreat that the City should altogether be untouched and the wicked goe unpunished but that the righteous might be spared Calvin so he requesteth two things the one that the very place might be preserved not utterly destroyed if not yet at the least that the righteous perish not Marl. 6. Whereas God saith v. 26. I will spare all the place c. He in his mercy granteth more than Abraham asked that if there could have been so many righteous found the City for their sakes should have beene wholy delivered which was an indulgence which the Lord would have granted for this time not to bee a perpetuall rule for the Lord afterward by his Prophet threatneth that if Noah Daniel and Iob were among the people they should onely deliver their owne soules he would not spare the rest for their sakes Esech 14.16 Pererius QVEST. XVII Why Abraham beginneth at fifty and endeth
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
of the place and laid under his head Iacob is set forth unto us as a singular example of labour and patience who both lay hard and fared coursly by the way Philo noteth hereupon Non decet virtutis sectatorem vita delicata c. A delicate life becommeeh not a follower of vertue This example serveth to reprove those who place their whole felicity in this life in dainty fare lying in soft beds and other such delicacies which was the happinesse of that rich glutton Luk. 16. Beside this example doth teach us that if we have the like hard entertainment in the world wee should comfort our selves by the example of Iacob Calvin So Saint Paul saith I have learned in whatsoever state I am therewith to be content I can be abased and I can abound Phil. 3.12 3. Observ. We must alwayes be going forward in our Christian course Vers. 12. THe Angels went up and downe None of them were seene to stand still upon the ladder but were in continuall motion either ascending or descending which teacheth us that in our Christian profession we should be alway going forward Qui non proficiunt necessario deficiunt They that goe not forward goe backward the Angels either ascend or descend Perer. The Wise man saith Hee that is slothfull in his worke is even the brother of a great waster Prov. 18.9 He that buildeth not up in Christian profession pulleth downe 4. Observ. Reverent behaviour to be used in the Church of God Vers. 17. HE was afraid and said how fearfull is this place c. Iacob perceiving that God was present and that the place where he was was Gods house because the Lord had there shewed himselfe he doth stirre up himselfe to a reverent feare as being in the sight and presence of God which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house Bernard well saith Terribilis plane loâ—us dignus omni reverentia quem fideles inhabitant quem angeli sancti frequentant quem sua praesentia Dominus dignatur A fearefull place indeed and worthy of all reverence where the faithfull inhabit the Angels frequent God himselfe vouchsafeth to be present as the first Adam saith he was placed in Paradise to keep it Ita secundus Adam versatur in Ecclesia sanctorum ut operetur custodiat so the second Adam is conversant in the congregation of the Saints to be working there and watching over them Bernar. serm 6. de dedication The Prophet David saith I will come into thine house in the multitude of thy mercies and in thy feare will I worship toward thy holy temple Psal. 5.7 5. Observ. To be content with our estate Vers. 20. IF he will give me bread to eat cloathes to put on c. Iacob requireth not any superfluous or unnecessary thing but onely needfull and sufficient provision like as the Prophet prayeth Give me not poverty nor riches but feed me with food convenient Pro. 30.8 We learne hereby to be contented with a little and not to covet aboundance there is a saying Cuiparum non est satis nihil est satis he that a little sufficeth not nothing will suffice the Apostle saith Godlinesse is great riches if a man be content with that he hath 1 Tim. 6.6 CHAP. XXIX 1. The Argument and Contents IN this chapter first is declared the entertainment of Iacob into Labans house where wee have 1. his communication with the shepheards verse 1. to 9. 2. his salutation of Rachel verse 9 to 13. 3. his manner of receiving into Labans house Secondly Iacob covenanteth with Laban for Rachel and serveth first seven yeares then Leah is given for Rachel by Labans craft after he serveth seven yeare more to enjoy Rachel vers 16. to 30. Thirdly the issue and fruit of Iacobs marriage is expressed the barrennesse of Rachel and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes and the cause hereof is shewed because Leah was despised 2. The divers readings v. 1. to Laban of Bathuel the Syrian the brother of Rebeckah mother of Iacob and Esau. S. the rest have not these words v. 8. we may not B. G. we cannot caet iacol to can till all the shepherds be come together S. all the flockes caet and wee doe remove the stone H. they doe remoue caet verse 9. while they spake H. while hee spake caeter v. 13. Having heard the causes of his journey H. He told Laban all these words or things caeter v. 21. the daies of my service are fulfilled C. my daies are fulfilled caet v. 22. great troupes of friends being called together H. he called together all the men of the place caeter v. 27. fulfill seven yeares for her G. fulfill or passe over a weeke for her caeter so likewise v. 28. fulfill a weeke of daies of this marriage H. v. 30. obtaining the desired marriage he preferred the love of the second before the first H. he went into Rachel and loved Rachel more than Leah caet v. 35. he called T. she called cater 3. The Explanation of doubtfull questions QUEST I. Of the three flockes and the stone laid upon the wels mouth Vers. 2. THree flocks of sheepe lay there c. there was a great stone upon the wels mouth c. 1. I will omit the allegories that are here devised the Hebrewes by the three flocks understand the people Levites and Priests three orders in Israel others by the stone would have signified the doctrine of the Pharises which was an impediment to the knowledge of the law 2. They used to lay a great stone upon the wels mouth not only to preserue men from danger by falling into it but to keepe the water that it might not be troubled or corrupted for it seemeth there was great scarcity of water in that country Mercer QUEST II. Of Rachels keeping her fathers sheepe Vers. 9. RAchel came with her fathers sheepe 1. So was it the fashion of that country to set their daughters to keepe their sheepe as the seven daughters of Revel Moses father in law did Exod. 2.16 Rachel seemeth thereof to have her name which signifieth a sheepe Muscul. 2. Rachel was thus imployed and Leah stayd at home for that shee was the elder and now marriageable or because of her tender eyes which might not endure the sunne Mercer QUEST III. Whether Iacob rolled away the stone alone Vers. 10. HE rolled away the stone 1. Some thinke that he with the rest did remove this stone Iâ—n 2. But it is rather like that Iacob did it alone being now a man of perfect strength seventy seven yeares of age whereas the other might be youths and some maidens as also Iacob casting affection to Rachel might put forth his strength to shew her pleasure and to insinuate himselfe Mercer QUEST IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel Vers. 11. ANd Iacob kissed Rachel
but Iacob used thus to doe that Laban might have some increase of his colour although by this meanes the stronger fell out to be Iacobs QUEST XV. Whether Iacobs device were by miracle or by the workes of nature THis device of Iacob by the sight of particoloured rods to cause the eawes and goats to be conceived with young of the like colour 1. Is neither to bee held altogether miraculous as Chrysostome thinketh non erat juxta naturae ordinem quod fiebat c. it was not according to the course of nature that was done but miraculous and beyond natures worke hom 57. in Genes much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew that the eawes â—onceived alone without the males by the sight only of the rods in the water ex Mercer 2. Neither do we ascribe this altogether to the work of nature although the cogitation and conceit of the minde be very much in the forming of shapes and therefore as Plinie noteth plures in homine quam in caeteriâ— animalibus differentiae there are more diversities of shapes among men than bruit beasts because of the variety of their conceits lib. 7. c. 12. Galen writeth of a woman that by beholding of a faire picture by a deformed husband had a faire childe libr. de theriaca Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian Hypocrates maketh mention of a woman that being delivered of a beautifull childe much unlike both the parents should have beene condemned of adultery but was freed by a learned Physitian that imputed it to a picture which she had in her sight ex Perer. The Hebrews report of an Aethiopian that had a faire child and a Rabin being asked the reason thereof shewed the cause to be a white table that was in her sight at the time of conceiving The like report is that a woman brought forth a mouse because a mouse chanced to run before her when she was with childe Mercer The like operation hath the object of the sight in bruit beasts for this cause the fashion is in Spaine to set before the mares when they are horsed the most goodly beasts of that kinde Muscul. The like practice is used by the Dove-masters that they may have a brood of faire pigeons Isydor libr. 12. Etimolog Although then that nature had her worke yet we cannot say that nature wholly did it 3. Wherefore God wrought here together with nature and that after an extraordinary manner first because this devise was revealed vnto Iacob by the Angell of God in a dreame Genes 31.11 Secondly God gave a rare effect to this devise that it failed not whereas if it had beene according to the ordinary worke of nature there might have beene some change and alteration and it is well noted by Valetius that both the male and female concurred in the same imagination and fantasie of the parti-coloured which was the cause that they alwaies brought forth of the same colour lib. desacr philos c. 11. QUEST XVI Of the naturall reason why the imagination should be so strong to worke upon the body NOw further that we may see the naturall reason why that Iacobs sheepe brought forth party-coloured 1. That sheepe by drinking of certaine waters doe change the colour of their wooll Aristotle maketh mention as there is a River in Assyria called Psychrus of that coldnesse which causeth the sheepe that drinke thereof to yeane blacke lambs in Artandria there are two rivers the one maketh the sheepe white the other blacke the river Scamander doth dye them yellow Aristot. lib. 3. de histor animal c. 12. But this alteration is caused by the matter and quality of the water being received and drunke whereas Iacobs sheepe conceived by the very sight 2. The phantasie and affection is very strong to worke upon it owne body sometime upon another children have beene bewitched by the malitious sight of those that have intended them hurt some by immoderate joy have presently dyed as Philippides the Comicall Poet for his unexpected victory of his fellow Poets and a woman for the returne of her sonne whom shee supposed to have beene slaine in the warres in the extremity of joy ended her life as the Romane histories testifie hence it is that the very sight of that which goeth against the stomacke procureth vomit some by the seeing of others bloud have sounded others for feare looking downe from a steepe place have tumbled downe they which are strucken with sudden feare doe was pale in their face their hands tremble their voyce is taken away and all the body is distempered such is the operation of the conceit of parents in the conception of their children which causeth such variety of shapes of colour gesture ex Marâ—il ficin lib. 13. de Platon Theolog. cap. 1. 3. As we see by experience that the imagination of the minde doth bring forth such effects in the body so the reasons thereof may be yeelded to be these 1. The power and dominion which the soule hath over the body the one is the moover and stirrer the other the thing mooved the soule is to the body as the workeman to his worke which he frameth and fashioneth according to the idea and conceit of the mind and so it is in the conception and generation of children Tosta q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination Imaginari non est neque animi neque corporis sed conjunctim to imagine is not proper to the soule or body apart but to them both together as the rest of the affections of love and hatred and the like are the mind then is like to that which it imagineth and the body with the mind begetteth that which is like to it selfe so it commeth to passe that the likenesse which the phantasie imagineth the body begetteth Valles 3. A third reason is from the nature and power of the seed which as it floweth from all the parts of the body and therefore worketh materially the similitude of the same parts so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth which was in the minde from whom it was sent Perer. ex Valles 4. Places of Doctrine Doct. 1. Abrahams seed begotten by the power of God Ves. 21. GOd opened her womb c. In that God made Leah and Rachel fruitfull of whom came the promised seed it sheweth that it was not the worke of nature but the gift of God Muscul. And as Abrahams carnall seed was propagated by God so much more the Spirituall which are borne not of bloud nor of the will of the flesh nor of the will of man but of God Iohn 1.13 Doct. 2. The children of the barren wombe most excellent Vers. 24. SHe called his name Ioseph as the children of the barren are noted in Scripture to have beene most excellent as Isaack of Sarah
Iudah that particular tribe and not the whole nation of the Iewes it should seeme that Iudah also in this place should be taken in the same sense 2. These words also of Iacobs prophecie untill Shiloh come may bee understood of that time when the certaine terme and number of years should be revealed of Shilohs comming which was shewed unto Daniel in the first yeare of King Darius Daniel 9.1 To whom Cyrus permitted the regiment of Babylon who reâ—gned together with him from which time there are reckoned 70. weekes that is 490. yeares which weekes begin in the first yeare of Cyrus when the Edict went forth for the returne of the Iewes and end in the passion of Christ at this time c. At this time Zerubbabel prince of Iudah was captaine of the people Ezra 2 2. and unto this time after the scepter was given to Iudah in David it was not removed but onely during the captivitie of Iudah when it is like also that the heads of Iudah bare the greatest sway over their brethren I leave this interpretation to the judgment of the learned neither doe I much insist upon it seeing the prophecie of Iacob rather aymeth at the historicall comming of the Messiah than the prediction of his comming 3. Some doe take the word shebet here not for a Scepter but for the tribe as Iunius and Oleaster translate the tribe shall not depart from Iudah this opinion may seeme probable for these reasons 1. the word is so taken in this chapter for a tribe vers 28. these are the tribes shibteâ—â— and it is very rare or not at all used in Moses for the scepter 2. Thus this prophecie was evidently fulfilled for till our Saviour Christs time the line of Iudah especially from David was exactly kept as may appeare by the genealogie set downe by S. Matthew and S. Luke but after Shiloh was come the policie and government of the Iewes was within one generation dissolved and the line and stocke of Iudah not regarded but shuffled and confounded with the rest neither can the Iewes tel at this day of what tribe they are descended I therefore herein approve of Calvins judgement who understandeth this prophecie of the policie and common-wealth of the Iewes which presently after the Messiahs comming was overthrowne 3. But it will bee objected that the tribe of Levi continued till Christs time as well as Iudah Perer. I answer that Levi was none of the 12. tribes neither had his peculiar lot as the rest had but according to the prophecie of Iacob hee was dispersed in Israel againe though some of the Levites kept their pedigree yet most of them could not prove their descent as it appeareth Ezra 2.62 these sought their writing of the genealogies but they were not found therefore were they put from their Priest-hood and further mention is made that the names of the chiefe fathers of the Levites were written unto the dayes of Iohanan and some of them to the reigne of Darius the last King of Persia Nehem. 12.22 23. it seemeth then that after that their genealogies were not kept 4. Some understand this prophecie of the 70. Elders called Sanedrim which were elected out of Iudah to whom the cognizance of the weightiest causes and establishing of lawes appertained who were of such supreme authoritie that they convicted Herod who hardly escaped the sentence of death for his contumacie these Sanedrim continued untill Herod who not long before Christs birth rooted them all out and then Herod himselfe was absolute King sir Mercer This interpretation joyned with the former I preferre before the rest for in this sense Iudah shall be taken for the particular tribe and the word shebet signifieth sometime the authoritie of the Judge and magistrate as Iudg. 5.14 Amos 1.6 The meaning then of this prophecie is that Iudah should bee possessed of the regall or at the least the chiefe authoritie untill Messiah come QUEST XIV Of the abundance of vines and wine promised to Iudah Vers. 11. HE shall binde his asse foale to the vine c. 1. Wee doe not with Oâ—kelos by the asse and foale understand the parents and children that should cleave unto the law as tyed to the vine and by the washing of their garments in wine that the Princes should bee cloathed in purple by the eyes the hills which should bee full of vines and by the teeth the fields white with corne 2. Neither need wee here run to allegories as to make the binding of the asse to the vine to insinuate the calling of the Gentiles to Christ and by the blood of the grape to understand the blood of Christ by the which wee are washed from our sinnes by the eyes the Prophets and Apostles by the teeth the Doctors and Pastors of the Church whose office it is to prepare the spirituall food for the people 3. Nor yet is that mysticall sense proper to this place to signifie the abundance of spirituall knowledge in the Church under Christ. 4. And with Hierome literally to understand the colt which the Apostles found tyed which they loosed and brought to Christ seemeth to be forced 5. Wherefore the meaning is no more but this to shew that in Iudahs lot there should bee vines of that greatnesse as they might serve to binde their asses unto Perer. and they should be as common as shrubbes and bushes to the which they use to tye their Cattell Iun. Calvin And that they should bring their asses to their vineyards to load them with grapes Mercer Yea and such plenty of wine they should have that they might use it in stead of water to wash their garments Mercer and it should bee excellent wine such as maketh the eyes of them that drinke it red and such store of good pastures should bee in Iudahs portion that they might eat milke in great abundance Iun. QUEST XV. Of the situation of Zabulun Vers. 13. ZAbulun shall dwell by the sea side 1. Iacob rehearsed not his sonnes according to the order of their birth for Zabulun was the tenth sonne first he nameth the sonnes of Leah together then the sonnes of the concubines Zabulun is set before Isachar who was the elder in respect of the situation of the countrey for Isachar had his lot betweene Zabulun and Dan Mercer Zabuluns border did not extend to Zidon for it is like mention would have beene made thereof Iosh. 19. where the dwelling of Zabulun is bounded Perer. Neither is the meaning that they should only traffike with the Sidonians as Andr. Masius but that their side and coasts should bee over against Sâ—don situated by the sea and full of havens Iun. 3. This tribe of Zabulun was famous because of the mount Tabor where Christ was transfigured and the citie Nazareth where Christ was conceived Luke 1.26 and brought up Math. 2.23 there also Christ began to preach Matth. 4.15 to the people that sat in darknesse he began there where was greatest need for they that dwell
is before shewed so that he is farre elder than the seven wise men of the Grecians and then Pythagorâ—â— Heraclitus Hippocrates Democritus Anaxagoras Socrates Plato with the rest who were many yeeres after Homer 4. Hence then appeareth that notable error of Appion the Grammarian in Tiberius Caesars time who would have Moses bring the Israelites out of Egypt in the first yeere of the seventh Olympiade at what time the Tyrians built Carthage in Africa For it is evident that Carthage was built about the time of the Trojan battell for Aeneas went from thence to Dido the founder of Carthage as Virgil. testifieth and Iosephus writing against the said Appion sheweth that from Hiram King of Tyre in whose time the Temple was built unto Pigmalion and Dido were 155. yeeres and to the beginning of the Olympiades in the 8. yeere of Ahaz reigne were 280. yeeres so that by this account Carthage was built 140. yeeres before the count of the Olympiades began Appion then is found to be in a double error for both Moses was divers hundred yeeres before the building of Carthage and Carthage was built long before the computation of the Olympiades ex Perer. QUEST VIII Whether the name of Moses were knowne unto the Gentiles before Christ. NOw then it is evident 1. that Moses name was knowne unto the ancient writers of the Gentiles as Saconiatho that Phenicean Antiquarie and Berosus Chaldeus Ptolomeus and Manetho Egyptian Chronographers and among the Grecians Artapanus Polemo Eupolemus doe make honourable mention of Moses Likewise Troyus Pompeius cited by Iustin. Martyr lib. 36. and Diodorus Siculus Numâ—nius Pythagoricus calleth Plato the Attik or Athenian Moses 2. But yet sparing mention is made of Moses among the Ethnik writers because they held his writings to bee sacred and divine and so not to bee prophaned and made common as Demetrius Phalerius the keeper of the great Library of Alexandria said unto Ptolomeus Philadelphus alleaging at the same time the examples of Theopompus the Historiographer and Theodectes the tragicall Poet that when they attempted to transpose some things out of Moses bookes the one into his story the other into his tragedie the first was perplexed in minde the other smitten with blindnesse till they perceived their error and desisted Aristeas 3. Origen then is deceived who thinketh that till after Christ the name of Moses was not heard of among the Gentiles â— Homil. 2. in Cant. Pererius QUEST IX How Moses is said to be a proper child and by whom he was hid Vers. 2. WHen she saw that he was faire and goodly she hid him 1. Both the parents did their part iâ— hiding him Heb. 11.13 but the mother was the chiefe either in regard of her motherly affection or for that the advice came first from her 2. Iosephus writeth that Amram had a speciall revelation vision concerning this child that he should be delivered from this danger and be himselfe a deliverer of his people But seeing these parents of Moses are commended for their faith which must bee grounded upon the word of God it is likely that they builded rather upon the promises made to their Fathers than any speciall revelations 3. The child was goodly to see to that is a certaine divine comelinesse appeared in him not onely propernesse of body as Stephen sheweth Act. 7. and the Apostle Heb. 11.23 this act of theirs then principally proceeded of faith which was so much the more increased by the object of this goodly child in whom they saw such signes of grace as that they doubted not but that God would take the protection of him Simlâ—r QUEST X. The Arke wherein Moses was put whereof it was made and where placed Vers. 3. SHe tooke an Arke of bulrushes The word here used is Tebath which is given also to Noahs Arke and the Arke of the Tabernacle The Septuag retaine the same word Thibis without any other interpretation but it is like through the error of some Scribes that Thibin was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the edition Complutense readeth but Origen is here deceived that thinketh Thibis to bee a coffin made of wicker or of the barkes of trees Hom. 2. in Exod. it signifieth nothing but an Arke for the frame the matter whereof it was made is beside expressed 2. which some thinke was of Reed Vatab. Genevens othes of Bulrushes Iun. Pag Mont. which is most like or of the tree Papyrus as Iosephus whereof they made the paper which word is used to this day though our paper be now made of linnen it was a light matter that might easily be supported in the waters and both to fasten the stuffe the better and to keepe out the water they daubd it with slime and pitch Simler as Noah pitched his great Arke to hold out the waters 3. This Arke for the bignesse Iosephus thinketh was no greater than could well containe the child but Iosephus is deceived that they put this Arke or coffin into the middest of the floud for the text is evident that they put it amongst the flagges or reedes that it should not so easily flote upon the waters and to be the better defended from the winde Pererius QUEST XI Whether Moses parents did well in exposing him BUt here the question will be moved whether Moses parents did well in exposing the infant thus to apparent danger seeing nature hath given unto bruite beasts a naturall instinct rather to adventure their lives for their young ones than to leave and forsake them These reasons then may bee yeelded in defence of this their fact 1. That if they had kept their childe at home then they had most certainly exposed not onely him to danger who could not be hid partly from the diligent inquisition of Pharaoh partly from the notice of the Egyptians among whom they dwelled Iunius but also his parents by all likelyhood should have perished therefore in that they doe thus expose the infant they doe deliver him from a certaine danger leaving him to an uncertaine Perer. 2. Beside they use all carefull meanes to provide for the childe in pitching the Arke in laying it in a safe place Perer. from whence the mother might take it by stealth and suckle it at her pleasure Simler Beside they appointed his sister to bee his keeper to seâ— what should become of the infant 3. Further though there be no certaintie either of the revelation shewed to Amram that the childe should be preserved as Iosephus writeth or of that excuse of the Hebrewes that Miriam being a Prophetesse gave direction what they should doe yet seeing this act of theirs proceeded of faith in God as the Apostle sheweth Heb. 11. it is not to be doubted but that herein they were directed by the instinct of the spirit and that they did it not in griefe and despaire as Philo seemeth to affirme that they wished they had exposed their childe so soone as he was borne seeing they could no longer keepe him
choice of this out of Moses not onely as Hierome writeth because the Sadduces received no other parts of the old Testament but the five bookes of Moses but seeing the Sadduces out of Moses had made the objection against the resurrection it was fittest also out of Moses to confute them Perer. QUEST XIV How God is said here to descend Vers. 8. THerefore I am come downe to deliver them 1. As before their crie is said to ascend unto God chap. 2.13 so God here descendeth unto them as being moved unto pity by their grievious crie and complaint Borrh. 2. Yet God properly neither ascendeth nor descendeth but this is spoken according to our sense then God is said to descend out of heaven the seate of his glory when he sheweth some visible signe of his presence as here in the firy bush Piscator 3. God is said to descend sometime to take revenge and to shew his judgements as he is said to descend unto Sodome Gen. 18. sometime to shew mercy as here to deliver his people Simler 4. Here also some relation is had unto the situation of Egypt which was a low countrie and therefore the Lord here is said to cause them to ascend hence Borrh. 5. And alwayes this is to bee marked that when God is said to descend some notable event followeth when God is said to descend to see the sinnes of Sodome then that horrible overthrow of the City followed and when he came downe to hinder the building of the tower of Babel the strange confusion of languages was sent upon them so upon Gods descending here followeth the miraculous deliverance of Israel and Gods just vengeance upon Egypt Ferus QUEST XV. In what respect the land of Canaan is called a large country Hierome INto a good land and a large 1. Palestina in it selfe was no large country Hierome saith that in length from Dan to Bershebah it was not above 160. miles and in bredth from Joppe to Bethlehem not above 46. miles Hecateus Abderita as Iosephus writeth describeth Judea to conteine about thirty hundred thousand jugera that is akers of fertile ground both in length and breadth and in the whole content And the furlong or aker is so much ground as a yoke of oxen can plow in one day which is in length 240. foote and 120. foote broad that is fourescore yards long and forty broad counting 3. ordinarie foote to a yard It seemeth then that of it selfe it was no large countrie not altogether so big as the Kingdome of Naples in Italy It is therefore called a spatious and large countrie in comparison of the land of Goshen in Egypt where the Israelites were pent up and seeing seven nations more populous than the Hebrewes inhabited the land of Canaan it was abundantly sufficient for them neither when the people were most increased did they complaine of want of roome Perer. QUEST XVI Of the great fruitfulnesse of the land of Canaan A Land that floweth with milke and honie 1. These fruits are named for the rest by the figure called synecdoche where a part is taken for the whole the meaning is that the land abounded with the best fruits Iun. And these fruits are named which need least labour and travell of the rest Simler 2. And concerning the wonderfull fertility of this land the scripture giveth plentifull testimonie for first the spies that were sent to search the land found it to be very fruitfull as they shewed by the fruit thereof A land flowing with milke and hony Numb 13.28 which is an hyperbolicall speech that is it abounded Againe the land of Canaan is commended Deut. 8.8 for these foure commodities for wheat and barly for fruitful trees for springes of water and for mettals further considering the great number of inhabitants as in Davids time there were numbred 15. hundred thousand fighting men 1. Chro. 21. which is commonly esteemed but at the fourth part of the inhabitants for women and aged men and children all under twenty yeeres are excepted this countrie being of no greater circuite was of exceeding great fertility that was able to nourish so many hundred thousand 3. Hereunto also forren nations beare witnesse Hecateus before spoken of who lived in the time of Alexander the Great saith there were in Judea thirtie hundred thousand akers of most fruitfull land Aristeas in the time of Ptolomy Philodelphus King of Egypt giveth this testimony of this land that it abounded with Olive trees Vines and Palmetreeâ— with all kinde of spicerie gold and precious stones brought in by the Arabians with most fruitfull and pleasant fountaines and rivers and especially hee giveth commendation of Jordan the plaine medowes whereof contained 60. thousand akers of ground and that it did use to overflow the ground as Nilus and beside that unto the great City meaning Jerusalem sometime the people flocked out of the parts adjoyning to the number of 60. myriades that is 600. thousand whereof every one possessed an 100. akers of ground Likewise Iosephus much about our Saviour Christs time shewed that the fruitfulnesse of that land still continued and that all the fields in generall were very fruitfull both of corne and other fruit being compared with other countries but the fields of Jericho and Hierusalem exceeded all the rest and especially of Jericho where the Palme trees were so fat that they might presse out oyle by treading upon them Bochardus that lived 300. yeeres since and spent ten yeeres in the diligent search of that country after that it came into the possession of the Saracens of his owne knowledge and experience commendeth it for abundance of corne which groweth in great plenty out of the ground halfe tilled without any dung or compasse the fields are like unto our gardens full of all sweet herbes wine oyle hony there aboundeth and he strangely reporteth of a certaine fruit called the apples of Paradise which grow like unto a cluster of grapes an hundred together and every one of the bignesse of an egge the leaves of it are as long as a man and so broad that two of them will cover a man the tree lasteth but three yeeres and then out of the roote thereof springeth another Conies Hares Partridge Quailes Deere are there in great number and great store of Lions beares and other wild beasts hee himselfe had seene 3. thousand Camels in one heard 4. Therefore both Strabo lib. 16. and Hierom. are deceived which report even the Countrie about Jerusalem which Iosephus affirmeth to be more fruitfull than the rest to be dry and barren full of rockes and mountaines and therefore hee understandeth the flowing of it with milke and hony spiritually Ex Perer. QUEST XVII Whether the fruitfulnesse of the land of Canaan doe yet remaine NOw this fruitfulnesse of the land of Canaan 1. was partly naturall for it was fruitfull even when the Canaans did inhabite it before the Israelites possessed that Country and it so continued â—n part after they
them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyriâ— also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaudâ—ant quibus alligantur dâ—i hominibus significarunt ad haec quibus rebâ—s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nuâ—enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their sympathies
arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about a moneth which
grashoppers chap. 10.19 the other plagues have no such note But it is like that when a new plague came the former ceased QUEST XXXV Of Pharaohs divers and variable behaviour 2. AS touching Pharaohs behaviour it was very variable and divers at the first comming of Moses he was at defiance with God and said hee knew him not chap. 5. At the first the third the fift and sixt plague he was nothing at all mollified but his heart was hardned still in the second the fourth the seventh the eight and ninth he somewhat yeelded and made some semblance of repentance yet all was but in hypocrisie So in dismissing the people of Israel hee was of divers mindes first hee would give them leave only to sacrifice in the land of Egypt chap. 8.25 then he would grant them to goe into the wildernesse to sacrifice there but they must not goe farre away chap. 8.28 afterward he would let the men only goe neither the women nor children chap. 10. ver 10.11 then he giveth leave for the children to goe also but their sheep and cattell should stay behind chap. 10.24 at the last he is content they shall all goe with all they had chap. 12. Perer. QUEST XXXVI Why the Lord sent divers plagues upon Pharaoh not destroying him at once NOw it pleased God whereas he could have destroyed Pharaoh and all the Egyptians at once yet to multiply his plagues for these causes 1. That Gods mercy might appeare in giving unto them time of repentance and not consuming them together 2. And by this variety of plagues and judgements the omnipotent power of God is set forth 3. This also addeth to the affliction and misery of the Egyptians that were not cut off at one blow but by this diversity of plagues their punishment was made so much the more grievous 4 Hereby also Pharaohs obstinacie and hardnesse of heart is made manifest that could by no meanes relent notwithstanding so many plagues Of the first particular plague of turning the waters into bloud QUEST XXXVII Why Aaron is sometime the minister of the plagues and not Moses Vers. 20. HE lift up the rod. That is Aaron 1. Not as the Hebrewes because it was not meete that Moses who was saved out of the waters should bring a plague upon the waters for Aaron also was the minister of the other plagues 2. Neither was it for â—his as Ferus that Moses should not be thought to doe it also by sorcery for they might have had the like suspition of Aaron 3. But this was Godâ— institution and appointment that Moses should speake to Aaron in the name of God and Aaron should be his Prophet chap 7.1 both to speake unto Pharaoh and to shew the signes which both belonged unto Prophets And therefore whereas vers 19. Moses is bid to take the rod it was to deliver unto Aaron Iun. 4. Beside also this might be some reason thereof Aaron was minister of the plagues and of judgement Moses of mercie for he specially prayed unto God to remove the plagues as chap. 8.12 and 30. chap. 9.33 QUEST XXXVIII Why the first plague beginneth in the water HE smotâ— the water The first plague beginneth in the water 1. Philo thinketh because the Egyptians held the water to bee the beginning of all things therefore the Lord causeth his plagues to begin there 2. Rather because they put their confidence in Nilus and gave divine honour unto it and superstitiously adored the Crocodile therein therefore the Lord doth punish them there where their confidence and supposed strength was Perer. 3. As also because water is one of the most necessary things that belongeth to mans life and specially Nilus in Egypt whereby their grounds were watered the plagues begin there to shew the power and severity of God Simler 4. As also this plague hath some correspondencie with their sinne of cruelty 1. As they sinned in the water by the murdering of the innocents so are they punished by water 2. Because they caused the infants to dye in the water the fish also dye there 3. As they abhorred the Israelites so the waters become horrible and loathsome 4. As they shed the bloud of Innocents so they are constrained to drinke bloud Ferus Unto this story doth the Evangelist allude in the Revelation where the third Angel powreth out his viall and crieth For they shed the bloud of thy servants the Prophets and therefore hast thou given them bloud to drinke chap. 16.6 5. This turning of the waters into bloud did also portend the destruction of the Egyptians which last of all was fulfilled but first of all threatned Fer. QUEST XXXIX The greatnesse of this first plague THe greatnesse of this plague appeareth 1. Because it was generall over all Egypt only the land of Goshen excepted where the water was not changed as Iosephus thinketh this is more than Satan can doe for he is but in one place at once and only worketh where he is present but here the power of God changeth all the water of Egypt at once whereas Aaron stretched out his hand but over one place Ferâ—â— 2. Philo maketh this corruption of the waters more generall he thinketh that all Nilus was turned into bloud even from the first head and spring thereof but that is not likely for Nilus springeth from certaine Mountaines in Aethiopia and runneth a great way thorow the Aethiopians land then by this meanes Aethiopia should have beene plagued as well as Egypt whereas the Scripture onely maketh mention of the land of Egypt to be thus plagued 3. Beside not onely the river but all lakes and pondes and vessels where they used â—o gather the water of Nilus to refine and cleanse it and to make it more potable were corrupted Sim. 4. The waters were changed into very bloud such as commeth out of the body insomuch that many died of thirst Philo. And they that dranke of it were exceedingly pained Iosephus 5. Yea because not bloud but water is the element of fish they also are choked and by them the water was more putrified which judgement was so much the greater because the Egyptians doe most feede of fish Simler 5. And this maketh the miracle more strange that the water of Nilus running cleere along thorow a great part of Aethiopia when it came to the coasts of Egypt it there changed both his colour and substance being turned into bloud Perer. QUEST XL. Whence the Sorcerers had the water which they also turned into bloud Vers. 23. ANd the Enchanters of Egypt did likewise Whence the Magicians of Egypt should have this water which they turned into bloud all the waters of Egypt being converted and altered already much question there is and great diversity of opinion 1. Yet doe I not thinke with Theodoret that they had these waters out of the sea which was not farre off for that was no potable water apt for drinke and those kinds of waters Moses changed not they are said to doe the
like therefore in the same kind of water 2. Neither yet is it like as some Hebrewes thinke as Lyranus saith that beside the rivers and lakes which were changed there were certaine fountaines of water beside from whence they might fetch their water for this is contrary to the text which includeth all pooles of water vers 9. 3. Some admit here a synecdoche that all is taken for the most part and that we need not understand that all the waters in generall were converted Borrh. But the generall speeches of Scripture are not so to be restrained where no cause is 4 Cajetanus thus resolveth that all the waters were not changed at once but first the rivers then the lakes and pooles and standing waters and last of all the waters kept in vessels of stone and of wood vessels of mettall are excepted But what should let why by the power of God to make the wonder greater all the waters should not be changed at once and by these kinds of vessels named all other are signified unlesse it was the manner of the Egyptians to use none other vessels than of stone or wood 5. Iustinus Martyr to whom consenteth Osiander doth thinke that the Sorcerers had this water out of the pits which they digged about the river But it seemeth that these waters were changed also by the generall words and that they laboured in vaine For if the Egyptians could so have helped themselves they needed not to have we â—ried themselves in assaying to drinke of the waters of the river as it is said vers 8. 6. Some thinke that the Sorcerers turned some of the water changed into bloud as it was before and then turned it againe into bloud but this is altogether unlike that they had power to undoe Moses worke or to destroy his miracle 7. Ferus thinketh that it was but water in shew as the conversion of it into bloud was but counterfeit likewise but as the Sorcerers rods were very rods though the conversion of them into serpents were but imaginary so the water here which they used was true water though their worke were counterfeit 8. Thostat and Lyranus thinke that the Devill did minister unto them water brought from some other place out of the land of Egypt but in that the text saith they did the like it must be understood of the waters of Egypt wherein they did like unto Moses 9. Augustine hath two solutions the first that the Sorcerers might stay seven dayes till the waters returned to their first nature and then they shewed their cunning also But it is not like that they stayed so long for then their power should have seemed to be small and Pharaohs heart was hardned before the seven dayes were expired upon this practice of the Sorcerers 10. His other solution is that the Sorcerers tooke this water from the land of Goshen where the Israelites dwelt for there the water was not changed as Iosephus well conjectureth and this is most like so also Iunius Simler But Pererius thinketh that even the waters in the land of Goshen were also turned into bloud and that to the Egyptians they were noisome to the Israelites they were pleasant and sweet as before Contra. Seeing in other plagues the land of Goshen and the Israelites were excepted as in the fourth fifth seventh and ninth plague it is not to be doubted but that they were privileged in the rest and seeing the substance of the water was changed and became very bloud a second miracle must be admitted to make it sweet and pleasant to the Israelites beside this would have extenuated the miracle that it had beene but a deceit if the one could drinke of it and not the other Wherefore it is most like that the waters which the Israelites used were not become bloud but that they had an exemption both from this and from the other plagues QUEST XLI What shift the Egyptians made for water during the continuance of the first plague Vers. 25. ANd seven dayes were fulfilled What shift then did the Egyptians make all this while for drinke 1. Eusebius Câ—sâ—riensis thinketh that this plague of bloudy waters lasted but one day and the space of seven dayes is set betweene the first and the second miracle but if this had beene so the Egyptians if they had wanted water but one day should not so greatly have beene distressed neither needed they to have toiled themselves in digging of wels 2. Iustinus Martyr respon ad quaest Orth. 26. thinketh that the Egyptians dranke of the water of the pits which they digged but it is more like that they digged in vaine for water as Ferus judgeth for neither could the plague sent of God by humane wit or labour be prevented if the Egyptians could thus have helped themselves their distresse necessity had not beene so great 3. Thostatus thinketh that they found water in the pits which they digged not altogether pure neither yet wholly bloudy but yet by the veines and pipes of the earth somewhat refined from the thicke bloudy grossenesse as we see that salt sea water is strained and clensed by putting the same into certaine vessels and with this water the Egyptians necessity so compelling them contented themselves Contra. There is not the like reason of naturall things and supernaturall this turning of water into bloud being supernaturall how is it like that it could by naturall meanes be qualified 4. Therefore I thinke rather that the Egyptians were driven to drinke of the water of the river they had no other shift and therefore it is said vers 18. That they should be weary or labour as the word signifieth to drinke of the river which they needed not to have done if there had beene any other shift And as Philo writeth it is like that many in the space of these seven dayes some died of thirst some were poisoned by the stinking waters so that they lay dead on heapes and the living scarce sufficed to bury them QUEST XLII Whether the raine that fell was turned into bloud as the Latine translator readeth BUt whereas Psalm 78.44 the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translator following them interpreteth imbres that he turned their raine or showers into bloud Augustine here moveth a question how this should be Moses making no mention of raine water and resolveth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth as well waters that flow from below as that fall from above and so Ianseniâ—â— deriveth it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow together but this doubt will easily be removed if we consult with the originall where the word is nozliâ—â— which signifieth flouds and rivers of Nazal to flow so Vatablus translateth â—ivos Paguin and Montan. fluenta for it is notoriously knowne that in Egypt falleth no raine as Philo testifieth lib. 3. de vita Mosis and Plinie lib. 6. Mela. lib. 3. cap. 9. and so much the Scripture
whereof these things are to be considered 1. Divers rites were injoyned in the celebration of the first pasch which were not perpetuall such was the preparing of the lambe foure dayes before Perer. And the indifferent choyce of a lambe or kid Iun. in Analys Likewise their girding of the loynes eating with a staffe in their hand their standing were onely signes of readinesse for that time which usages and rites they did not hold themselves tied unto insomuch that it was an ancient tradition among them afterward to sit at the Passeover in signe of their deliverance obtained so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law Iun. in Matth. 26.20 And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter and afterward the perpetuall law of the pasch is prescribed 2. In the perpetuall observation of the pasch some things might be dispensed withall some not upon necessarie occasion the generall time of the moneth they might keepe it in the second moneth if any were uncleane or in a long journey Numb 9.10 11. As it was practised in Hezekiâ—hs time 2 Chron. 30.1 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second moneth because the Priests were not sanctified neither were the people gathered together to Jerusalem But concerning the particular time namely of the day it could not be altered but still they kept the pasch upon the 14. day of the moneth though the moneth were changed as is evident in these places before recited therefore the opinion of them hath no probabilitie that thinke our Saviour Christ did eat his pasch upon the 15. day at even So likewise the place where they should keepe the pasch was necessarie even where the Tabernacle and Sanctuarie was the place which the Lord should chuse as Deut. 16.6 for all their oblations and sacrifices must be brought thither Levit. 17.4 and Deut. 12. throughout the chapter And this is the cause why the Jewes to this day use no sacrifices nor ablations Perer. QUEST XXXIV What ceremonies the Iewes doe hold themselves tied unto at this day BUt here further it will be demanded what legall observations might be kept out of that place where the Sanctuarie was â— Here the Rabbines doe use this distinction that such legall rites as had necessarie relation to the place of the Sanctuarie as their sacrifices â—blations tithes offrings which were all to be brought to the place which the Lord should chuse such could not be observed in any other placeâ— as it is commanded Deut. 12.13 〈…〉 offrings in every place which thou 〈…〉 And in the same chapter vers 17. Thou mayst not eat within thy 〈…〉 of thy 〈…〉 the first borne if thy 〈…〉 observe wheresoever and to this day they doe as the dayes of unleavened bread circumcision abstinence from certaine meats fasting resting upon the festivals and all their judicials they hold themselves bound unto if they had Judges of their owne So they keepe their festivals in part in respect of resting from worke but in part they keepe them not because the sacrifices and oblations which were prescribed upon their Feast dayes are necessarily omitted being limited to a certaine place 3. Iustinus Martyr hereupon very well collecteth that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie which he did foresee in time should bee destroyed his intent also was that all such sacrifices and ceremonies should cease at the time appointed Dialog cum Triphon And if the Jewes had any grace to consider this they might thinke that the wrath of God is upon them and that they worship him not aright seeing that they are deprived both of the Temple Priesthood and sacrifices so that their case is harder now than it was in Egypt where they did eat the Passeover which now it is not lawfull for them to doe QUEST XXXV Whether the sprinkle were of Hysope or Rosemary or some other thing Vers. 22. TAke a branch of Hyssope 1. Some have taken this for mosse as Tremelius and Iunius in their first edition because 1 King 4.32 it is said to spring out of the wall and is set against the Cedar the tallest tree as the vilest plant But Iunius hath reversed his first opinion and taketh it for Hysope because comparisons are not of unlike things but of the same kind the Cedar as being the highest tree that groweth upon a bodie is set against the Hysope which is one of the smallest things that riseth upon a stalke or shaft as the bodie thereof 2. Piscator doth thinke it to be Rosemarie both because for the divers branches it is fittest to sprinkle with and it delighteth to grow in stonie places and beside that which the Evangelist calleth Hyssope wherewith they reached unto Christ the spunge of vineger Ioh. 19.29 is in Matth. called a reed Matth. 27.48 which best agreeth to Rosemarie which hath a stiffe stalke like a reed Contra. All this here alleaged agreeth to the Hyssope as well as to Rosemarie for it hath many sprigges apt to disperse and sprinkle water it groweth also upon walls and in those countries it ariseth up to great bignesse that the stalke thereof might well serve to make a reed of to reach up the spunge so the mustard seed in Palestina groweth to a tree and Herodotus saith that he hath seene milium millet which is a kind of wheate in Babylon of the bignesse of a tree Beza annotat in Matth. 27.48 3. Though it be no great matter whether it bee taken for Hyssope or Rosemarie for the word generally signifieth such herbes as are good against rheumes and flixes and so it comprehendeth as well Hyssope as origanum marjeram saturai savorâ—e thyme c. and this libanotis rosemarie among the rest yet I thinke with Iunius that it most properly signifieth Hyssope both because of the similitude of the name eezob the consent of interpreters the Chalde Septuagint with the rest and most of all the Apostles authoritie Heb. 9.19 who calleth it Hyssope having relation to the ceremonie Numb 19. of sprinkling bloud with Hyssope QUEST XXXVI Whence they tooke the bloud which they laid upon the doore posts ANd dip it in the bloud that is in the basen Because the Latine translator readeth in the bloud that is on the threshhold or by the doore Augustine moveth a quâ—stioâ— what bloud that should be 1. He will not have it so to be taken as though the lambe were killed hard by the doore but that the bloud was saved in some vessell and set by the doore to be there in a readinesse to sprinkle upon the doore quest 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions seeing in the originall it is in the basen not on the threshold or doore all this labour might bee spared in seeking such shifts to excuse
is concerning that miraculous monument of the traceings of the chariot wheeles these things were miraculous indeed and shew it to be Gods extraordinarie worke beyond the wit of man or the power of nature 1. It was a great miracle that a way should be made through the Sea to the very bottome the water useth to ebbe onely about the shore not in the bottome and depth of the Sea 2. That the waters stood up as a wall on each hand it was also miraculous and contrarie to the nature of the liquid element of water 3. That such a great winde should bee raised on the sudden and drie the ground in so short a time was also admirable 4. That the waters returned upon the Egyptians on the one side of the Sea when as yet the Israelites were not all gone over on the other it was wonderfull Perer. 5. That the winde and storme was so strong upon the Egyptians with thunder lightning and raine Psal. 77.18 that the wheeles of their chariots were taken off while the Israelites passed on quietly it was a thing of great admiration 6. Gods providence also was seene in that not one of the Egyptians remained nor yet one of the Israelites were missing 7. The casting up of the bodies of the Egyptians and of their armour also as Iosephus thinketh which was after distributed among the Hebrewes was extraordinarie whereas such things use to sinke at the first 8. The driving of them to the contrarie shore which was further off was Gods speciall worke 9. The Egyptians desperate following of them into the Sea when they saw the waters stand up as a wall is much to be admired 10. But more the couragious and speedie passage of the Israelites through the wide and large Sea in the compasse of one night QUEST XVIII The division of the red Sea and of the river Iordan compared together BUt to compare this miracle of dividing the red Sea by Moses with the parting of the river Jordan before Iosuah 1. In some points they agree together both of them were wrought by an extraordinarie power both were done to the same end for the passing over of the people of God and they had the like effect the setting forth of the power of God 2. But herein they differed 1. The Sea was divided to deliver them from danger of their enemies Jordan to bring them into the land of Canaan to encounter with their enemies 2. There at the stretching of Moses rod the waters parted here at the presence of the Arke 3. There the waters stood up on each side as a wall here the upper waters onely stood up on an heape the nether waters were cleane cut off and ran into the dead Sea 4. Here twelve stones were set up for a monument there no such thing was done because they were not to returne thither againe but Jordan was alwayes in their sight 5. There a great wind was raised to drie the ground here none such needed because the chanell of Jordan was sandie and hard 6. There the people were guided by the leading of the cloudie and fâ—rie piller but here they needed it not being come into an habitable countrie whereas then they walked in desert and unknowne places 7. There a solemne thankesgiving was given immediatly unto God here in stead thereof the people were circumcised in Gilgal Iosh. 5.8 There the Egyptians were overwhelmed in the waters but here no such revenge was taken upon Gods enemies but the people of God onely provided for 3. So that simplie the dividing of the Sea was a more glorious and wonderfull worke than the other 1. Because as the Sea was larger than the river so the miracle in the standing up of the greater waters was greater 2. The people were at this time more distressed and therefore their deliverance more joyfull 3. The destruction of their enemies doth also set forth this worke beyond the other 4. The great fame also that went of this miracle more than of the other which was spoken of among the Gentiles as Rahab of Jericho taketh notice of it Iosh. 2. And the Philistines also heard of the Lords wonderfull working among the Egyptians 1. Sam. 6. â—0 4. But yet in two respects the parting of Jordan was more strange than the dividing of the red Sea 1. Because Jordan had a perpetuall current running along into the dead sea and therefore the upper waters which ran from the fountaine and head of Jordan were either miraculously staied in the spring from flowing out or else they did swell into an heape as high and huge as a mountaine still increasing which of the two is most agreeable to the text The waters that came from above staied and rose up upon an heape Iosh. 3.16 2. The other thing singular in the cutting of Jordan was that this huge heape of waters after Jordan came together againe abated by little and little and fell not all at once for the water being so much higher than the bankes would have overflowne all the Countrie if they had not been restrained by the power of God and brought to their ordinarie course Perer. Here follow certaine questions of the overthrow of the Egyptians in the red Sea QUEST XIX Of the blindnes of the Egyptians running upon their owne destruction Vers. 23. ANd the Egyptians pursued Herein appeareth the just judgement of God upon Pharaoh that they were so blinded that they run headlong into their owne destruction and follow the Israelites into the Sea of this their blindnes the reasons were these 1. The longanimitie and patience of God toward them in sparing their lives hitherto and onely touching their ground and cattell and first borne in those ten plagues 2. Their malice in desiring to be revenged of the Israelites 3. Their covetous and greedie desire to recover their substance Ferus 4. Iosephus addeth more Cum incolumeâ— illos terram tenere videbaut sibi quoquâ— cundem eventum pollicebantur When they saw that the Israelites did walke on the ground they did promise unto themselves the same event But they were deceived for that way was made for those that fled from their enemies to escape them not for the enemie that pursued the innocent to destroy them 5. But the greatest cause of all was that God had given them over to a reprobate sense Spiritu vertigiâ—is in reprobum sensum abducuntur They are carried headlong by a brainsicke spirit into a reprobate sence Pellican maxime eos excacavit judicium Dei Most of all the judgement of God blinded them And these foure are the ordinarie causes of the excecation and blinding of men abusing of Gods long suffering malice covetousnes and Gods justice concurring in giving the wicked and obstinato over to themselves Ferus QUEST XX. VVhy the Lord looked in the morning toward the Egyptians Vers. 24. NOw in the morning watch when the Lord looked c. 1. The Lord is said to looke and behold two wayes either in mercie as Mary in
her song The Lord hath looked upon the poore degree of his hand maide Luk. 2.48 and as Hagar saith Thou Lord hast looked upon me Gen. 16.13 Or in judgement as here he looketh toward the Egyptians whom hee saw before but seemed to winke at them and suffered them to goe on Simler 2. The Lord looketh toward them toward the morning to open the eyes of the Egyptians ut serò videreâ—t quò ipsos projecisset furoris sui impâ—tus that they might see though too late whether the force of their furie had cast them Calvin ut utrinquâ— conspicua esset potentia Dei that the power of God might be apparent in the destruction of the Egyptians and the deliverance of his people Simler The Israelites it being now day might with comfort behold the Lords mightie worke And this was a lively type of the resurrection of Christ which was in the morning Ad ortum solis justitia â—â—ra qua Christus resurrexit judicantur satellites Satana At the rising of the Sunne of righteousnesse at the houre of Christs resurrection the hands of Satan were judged Pellican The power of darknes was then perfectly conquered as here Pharaoh and his host at the appearing of the day are subverted and overthrowne in the sea QUEST XXI By what degrees the finall subversion of the Egyptians was wrought in the red Sea Vers. 25. FOr he tooke off their chariot wheeles In these degrees this finall and last judgement was brought upon the Egyptians 1. The Lord disturbed them an horrible feare was sent upon them as is shewed in the former verse procured by the tempests and grievous thunders and lightnings sent upon them Simler 2. Which lightnings and tempests with winde and raine the Lord sent upon them when hee looked out of the cloud as is more fully declared in the Psalmâ— 77.16 The waters saw thee O God the waters saw thee and were afraid the clouds powred out water the heavens gave a sound yea thine arrowes went abroad the voice of thy thunder was round about Iunius 3. Their chariot wheeles were taken off and he drave them slowly that is not Pharaoh drave his chariots Simler or the chariots drave heavily Vatab. or He carried them with violence Calvin Septuag for the word signifieth to leade â—ahag Isai. 11.6 But the Lord drave them slowly or heavily that is caused that their chariots could not goe partly because the wheeles were violently taken off Simler partly because the earth being moistned by the returning of the waters clogged their wheeles that they could not go 4. The Latine translator readeth Ferebantur in profandum They were carried into the deepe which although it doe not expresse the sense of the word which signifieth heavinesse not the deepe yet this was another hindrance unto the Egyptians that their chariots were forced descending into the deepe places of the sea and so suo so pondere dâ—mer serunt they did sinke themselves with their owne waight Pellican As in the next chapter vers 10. Moses saith They sanke as lead in the mightie waters 5. Hereunto may be added Vt se invicâ—m impedâ—rent That they hindred one another Ferus Equi impiugâ—banâ— Their horses floundred and ran one upon another Zeigler 6. And to make up the full measure of their judgement the water came together upon them and they fled against it as followeth vers 27. Iun. QUEST XXII Of the number of the Egyptians that perished Vers. 28. SO the water returned and covered 1. Touching the number of the Egyptians which perished in the water Iosephus saith that there were in Pharaohs host 50. thousand horsemen and 200. thousand footemen which all were drowned in the waters not one of them remained 2. But it is hard to gesse at the certaine number seeing the Scripture hath not set it downe yet it is most certaine that their number and multitude was very great for Pharaoh had not onely sixe hundred of the choice chariots but all the chariots of Egypt beside and all his chosen captaines were drowned also in the sea chap. 15.4 Oresius doth make this an argument of their great numbers because the Hebrewes being 600000 of fighting men were afraid of them and had no power to resist them but made full account all to be put to the sword and there to have their graves cap. 14.11 Ores lib. 1. cap. 10. QUEST XXIII Whether Pharaoh himselfe were drowned in the Sea COncerning Pharaohhimselfe 1. That opinion of Manethon is utterly untrue that hee himselfe escaped and reigned after this in Egypt 25. yeeres and 4. moneths for the contrarie is gathered out of the Scripture First because the Lord said before that hee would get him honour upon Pharaoh and all his host God therefore was noâ— honoured onely in the overthrow of Pharaohs host but of Pharaoh also himselfe Againe they which pursued the Israelites followed after them also into the sea vers 23. but Pharaoh himselfe with his host pursued them vers 10. and therefore Moses thus speaketh cha 15.9 The enemie said I will pursue I will overtake them which is specially meant of Pharaoh himself But not one escaped of all that went into the sea vers 28. as Iosephus also witnesseth Ita totus ille exercitus est deletus ut ne nuntius quidem cladis domum reverteretur All the host was wholly destroyed that not one remained to carrie tidings home of their destruction The Psalme also speaketh evidently Psal. 136.15 Hee overthrew Pharaoh and his host in the sea 2. But yet the opinion of the Hebrewes whereunto Thostatus consenteth may safely here bee received and it is very probable that Pharaoh was the last of all that was drowned that seeing all the Egyptians were overwhelmed in the waters he which had been the greatest cause of this their ruine should have also the greatest griefe 3. What this Pharaohs name was it is uncertaine Eusebius in his Chronicle saith it was Cenâ—â—res Manethoâ— in Iosephus calleth him Thermasis Cheremon Amenophis Lysimachus and Cornelius Tacitus say his name was Bâ—câ—horis In such uncertaintie of so great antiquities and varietie of opinion nothing can be certainly affirmed neither to be ignorant in such things is it much materiall Perer. QUEST XXIV Whether the Israelites were all gone over when the Egyptians were drowned Vers. 29. ANd the children of Israel walked upon drieland 1. Some thinke that the Israelites were first passed thorow the sea before the waters returned upon the Egyptians and therefore reade it perrexerant per medium maris they had gone through the middest of the sea in the preterpluperfect tense Pellic. Osiand 2. Iosephus thinketh that the Israelites were come to the other shore before the Egyptians entred Iamque in adversum littus Hebrai evaserant The Hebrewes were now escaped to the contrary shore But this is not like that either the Egyptians were not yet entred or that the Israelites were all gone over before the waters came together because the Egyptians made all haste and were
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod which should come of the
signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further that the palme trees were
places where they stayed but such as they passed by Tostat. ibid. 5. They are said to have journeyed at the mouth of God because they followed the direction of the cloud for when the cloud was taken up they journeyed and where it abode they pitched this was the commandement of God here spoken of as it is interpreted Numb 9.18 Tostat. Simler QUEST II. Of penury and want of water which the Israelites here endured Vers. 1. WHere was no water for the people to drinke c. 1. The Rabbines here are deceived which thinke that the thirst of the people here was not naturall and necessary for Manna was both meate and being full of moisture served for drinke say they but of wantonnesse rather The words of the text shew the contrarie that there was no water for the people to drinke and therefore it was a violent and necessary not a wanton and voluntary thirst Simler Calvin 2. Their conceit also hath no ground that thinke some of the people had water which they brought along with them from Elim and therefore they are said to tempt God to shew his power when there was no such necessitie Tostat. quast 2. For all the people murmured as though they were ready to die for thirst vers 3. 3. The truth is therefore that they were driven to great extremitie for want of water for drought and thirst is a great triall and a miserable calamity as is evident by divers examples in sacred and forren stories As Hagar with her sonne were ready to perish for want of water Gen. 21. And the three Kings that were to fight against Moab were like all to bee undone for want of water if the Lord by his Prophet had not relieved their want The men of Berhulia when the Citie was besieged fell downe and died for thirst The Samaritanes being assaulted by the Romanes died of thirst Thales Milesius as Laertius writeth perished through heate and thirst Ioannes Leo hath a memorable storie of certaine Merchants that perished by thirst in the desert of Azoad in Africa where are to be seene two Sepulchers the one of a Merchant the other of a Carrier of wares who sold unto the other a cup of water for a thousand crownes and yet the water not being able to suffice both they twaine died there Lysimachus yeelded himselfe and his whole host for want of water and having drunke being now become a captive he uttered these words O Dii inquit quam brevis voluptatis gratia ex rege me feci servum O God for how small a pleasure of a King have I made my selfe a captive Pelarg. QUEST III. Why it pleased God to prove his people with thirst NOw it pleased God as before hee tried his people with hunger so now with thirst for these causes 1. Because the people were very oblivious and forgetfull of Gods benefits God by afflictions would put them in mind of their dutie that they which in prosperitie did forget him by want and penurie might be driven to seeke him as it is in the Psalme When he slew them they sought him and returned 2. Another cause was in respect of themselves because they were a proud and haughtie people and thought well of themselves as the rebellious say unto Moses All the Congregation is holy Numb 16.3 therefore the Lord by this meanes would humble them and make them know themselves 3. The Lord being purposed to make the Israelites a peculiar people to himselfe and purposing to give unto them his lawes by this meanes would prove and trie them whether they would keepe his commandements Deut. 8.2 Even as a father nurtureth and schooleth his child whom he purposeth to make his heire so the Lord saith As a man nurtureth his sonne so the Lord thy God nurtureth thee Tostat. 4. The Lord also brought them into this strait that the faithfull thereby should be discerned from the rest for affliction and temptation is as a sieve to trie the chaffe from the wheat Ferus QUEST IV. How the people are said to tempt God Vers. 2. WHerefore doe yee tempt the Lord 1. Some will have them to tempt God because there were among the people that had water and yet would have God to helpe them when there was no need for then to expect or require the divine helpe when there is no urgent necessitie is to tempt God Tostat. But it is shewed before that this want of water was generall and all the people were in great extremity 2. They are therefore said to tempt God either because they doubted of his power and therefore would trie whether he could give them water for the word nasah signifieth properly to make triall as David is said not to have tried or proved before to goe with armour 1 Sam. 17.39 Oleaster Or they tempted God doubting of the truth of his promises as vers 7. Is God among us or no Pelarg. And so they tempted God by their incredulity Iun. Further they doe prescribe and limite God that unlesse he shew them some signe of his presence and power they will not beleeve that it was his will to bring them out of Egypt unto that place Marbach They doe tempt him also by their impatiencie they urge Moses presently to give them helpe or else they will stone him whereas they should patiently have waited upon God Simler And further though they are not herein said to tempt God expecting his helpe where all humane meanes counsell was denied yet herein they tempted him because they thought God was bound unto them to succour them at their need Lyran. Whereas the heathen by the light of nature could see and say Diis parentibus non possumus reddere aequalia Wee cannot recompense the Gods and our parents God is no way indebted unto man Tostat. quast 2. QUEST V. Of Moses feare lest he should be stoned Vers. 4. YEt a little while and they will stone me 1. Iosephus here somewhat altereth and transposeth the storie for this taking up of stones to cast at Moses hee placeth before the giving of Man when they murmured for food in the desert of Sin But this their violent and audacious enterprise fell out in Rephidim 2. This was not a carnall worldly or distrustfull feare in Moses but a naturall feare which a right perfect man is subject unto for so our Saviour saith My soule is heavie unto death Tostat. 3. Yet this feare of Moses was not so much in respect of his present danger as in regard of the people lest they if he should have beene slaine after his death might have fallen to Idolatrie Lyran. 4. Or he might feare lest if they should have killed him the Lord would have punished them and revenged his death as Ieremie saith in the like case As for me behold I am in your hand doe with me as you thinke good But know for a certaine if ye put me to death you shall surely bring innocent bloud upon your selues
c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve thrir necessarie use as Tertullian
his judgement Galas And by the Law Cornelia among the Romans he which had killed another with sword or poison or by false testimony lost his head if he were of the better sort if of meaner condition he was hanged on the crosse or cast unto wild beasts Simler 5. And the reason of this severity was because murtherers deface the image of God in man and they lay violent hands to take away his temporall life for whom Christ died to give him eternall Marbach 6. But it must be understood that the murtherer was to dye by the hand of the Magistrate it was not lawfull for every one to kill him Iun. For the murther was first to be tried out by witnesses which could not be done but before the Judge Simler QUEST XXXVII In what sense the Lord is said to offer a man into ones hand Vers. 13. IF a man hath not laid wait but God hath offred c. Neither can a man take away the life of another though he doe willingly attempt it unlesse God deliver him into his hands yet this is the difference that where a man intendeth not to kill and yet killeth illic tantùm Deus fecit there God only did it Hîc autem Deus homo propter voluntatem facientis sed non fecit Deus ut homo Here man and God doe it because of the will of him that did it though God otherwise doth it than man So Augustine quaest 79. in Exod. 2. So God is said to offer or as the Hebrew phrase is to cause him to run upon his hand when it is done nolente imprudente homine man not willing nor minding it Iun. And so this act seemeth to be casuall or accidentall unto man which are so called non quia nullam causauâ— habent not because they have no cause for that is impossible that any thing should be done without a cause but because causarum confluentium ordâ— nobis est incognitus the order of causes concurring is unknowne unto us Tostat. 3. Although the cause appeare not to us why the Lord suffred him that is so offred to ones hand to be slaine yet we are not to doubt but that it is most just Ex causa occulta permisit interfici c. God suffred him to be slaine upon some hid cause Lyran. occulta aequitate by an hid equity justo judicio paravit illum occidendum he ordained him to be slaine in his just judgement Cajetan Vel pro sceleribus vel ad emendationem purgationem malorum quae egerat Either for his wickednesse or for the amendment or purging of the evils which he had done Tostat. quaest 15. 4. Rupertus here giveth instance how after this manner Saul was twice delivered into Davids hand in the cave and when he tooke the speare and water pot from him and further saith that permissu legis poterat illum occidere by the suffrance of the Law he might have killed him and gone afterward to some of the Cities of refuge But there is great difference betweene this offring of a man into ones hand here spoken of and that oblation of Davids enemy unto his hand for Moses speaketh here of such an unlooked for event whereby one is slaine that opportunity offred to David was to trie his patience not to give him any warrant to kill and if David had taken that opportunity to slay Saul and had therein followed the carnall counsell of his servants he had sinned in laying his hands upon the Lords anointed for if Davids heart smote him for taking away a peece of Sauls garment how would it have tormented him if he had taken away his life Neither were the Cities of refuge appointed for wilfull murthers such as this should have beene seeing that there was enmity before betweene Saul and David QUEST XXXVIII What places of refuge were appointed I Will appoint him a place to flie unto c. 1. This place during the sojourning of the Israelites in the desert was the Tabernacle as appeareth in the next verse where mention is made of the Altar but after they came into the land of Canaan there were six Cities of refuge appointed three beyond Jordan and three of this side Iun. 2. But yet it seemeth that the Tabernacle afterward and the Temple was still a place of refuge as appeareth by Ioab who fled into the Temple and tooke hold of the hornes of the Altar which notwithstanding could not privilege him QUEST XXXIX Why the Lord appointed places for such to flie unto NOw the reasons why the Lord appointed Cities of refuge were these 1. Lest that the innocent party might be slaine by the friends of him whom he had killed before his cause was heard therefore he was appointed to flie to one of the Cities that the manner of the slaughter might be there considered of by the Judges Simler 2. And to this end it was so appointed that he might stay there to the death of the high Priest Iun. who was a type of our blessed Saviour by whose precious death we are all set free 3. And this was done ut mentem corum hac ratione medeatur c. to heale and allay the minde and fury of those which otherwise would delight in murther Theodoret. For by his absence and in continuance of time the rage of those that sought his life would be qualified and therefore God provideth that they should not be still provoked by the continuall fight of him 4. And further by this that hee which killeth one unwittingly is appointed to flie it is shewed quòd reus poenae efficitur that yet he is guilty of some punishment Theodoret. So that involuntary killing was punished with a kinde of banishment among the Israelites Simler So likewise among the Athenians such kinde of manslaughter was censured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one yeeres exile Galas And so among the Israelites he that escaped unto one of the Cities of refuge was not to goe out of the limits and bounds of the City if he did it was lawfull for the kinsmen of the man that was slaine to kill him Simler QUEST XL. What is to be counted wilfull murther Vers. 14. BVt if a man come praesumptuously c. 1. The word 〈◊〉 signifieth to deale arrogantly insolently to be lift up with swelling pride as Psal. 124.5 it is applied unto the swelling waves of the sea Oleaster and two things must concurre in wilfull murther it must be done wittingly and willingly Hic non solum inâ—â—ntio occidendi sed mentis utraque pars intellectus voluntas describitur Here not only the intention of killing but either part of the minde is understood the understanding in doing it with guile and the will in presuming Cajetane 2. Cajetane thinketh further that this is a divers law from the first generall prohibition of killing vers 12. for here the law speaketh of killing a neighbour or companion there of any man there no word is expressed of the intention
c. 35.25 that the cunning women did spinne with their hands and brought the spunne worke c. Some thinke that this was a yellowish colour because in India there grow hyacinth flowers of a colour like unto gold Osiand Borrh. Iosephus saith that they offered also white wooll beside the purple but the usuall reading to take it for a blew or azure colour is more probable Vatâ—b Because the Saphire is of a skie colour which the hyacinth resembleth Lyran. at is before shewed 2. The next word is argaman which signifieth not the crimson colour as R. David thinketh which R. Saadiah understandeth to be the next colour which followeth and it seemeth that this word is derived of ragam which the Hebrewes take to signifie a Prince whereof the Latine word regeâ—â— a King may seeme to be derived this their was such a colour as was used by Princes and Nobles which was the purple colour Oleaster As the rich man Luk. 1â— is described to be clothed in purple This colour is made of a kinde of juyce or liquor which is found in a certaine shell fish called Purpâ—â—ta the Purple 3. The third colour is tolaghath shani which is the skarlet double died Some doe thinke that both these words betoken the same thing namely coccinum the skarlet colour so also translateth Montanus and the Chalde useth but one word which signifieth skarlet but the first word tolaghath is a worme as Psal. 22.6 I am a worme and no man And it properly betokeneth a worme of red colour as Isai. 1.18 If your sinnes were red catolagh as the red worme for that colour was made of a certaine worme The other word shani is derived of shanah which signifieth to iteâ—ate to double Oleaster And it is taken for a skarlet which is a deepe red double died So the Septuagint Latine Vatab. Iun. And sometime it is put alone without any other word Isai. 1.18 cashanim as the double die meaning crimson or skarlet dibapha twice died because those colours use to be double died or died in graine R. Saddiah taketh this tolaghath shani for the crimson So also Osiand But one of the words shani is rather taken for that colour being used alone as Isai. 1.18 these two words together then betoken a deepered double died QUEST VII What shesh was which the most doe translate silke 4. The next word shesh 1. Some take for silke as Osiander and so our great English Bible readeth but seeing no colour is expressed it seemeth it was such a thing as would take no other die but was of a perfect white colour which cannot be silke that is most apt of all other to take colour and therefore we usually call the best taken colours a silke die Borrh. 2. Iunius thinketh it was xylinum a kinde of fine cotten or gossipine which groweth in Egypt whereof Plinie maketh mention lib. 18. cap. 1. 3. But rather it is held to be genus lini candidissimi a kinde of fine linnen made of most fine threeds which was much used in Egypt and the chiefe men did weare garments made of shesh of this fine linnen as when Pharaoh exalted Ioseph he caused him to put on such a robe Gen. 41. Oleaster The Septuagint reade also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not onely that which we call sericum silke but fine linnen they use also another word which signifieth twisted which is not in the originall which they adde by way of explanation that they brought it readie twisted These foure colours the Hebrewes say did expresse the foure elements the red the fire the blew the ayer the purple the water because of the fish whence it is the white linnen the earth out of which it groweth so by the Tabernacle in a manner the whole world was represented Pelarg. Pellican QUEST VIII Whether they used badgers skins Vers. 5. BAdgers skinnes 1. Some thinke they were oxe skins or bull hides Tostat. But the word techashim hath no such signification 2. Neither doth it signifie blew skins as the Septuagint of an hyacinth colour or pelles ianthinas skins of a violet colour as the Latine for this were an uncertaine description not to set downe what kinde of skins they should be 3. The Hebrewes in their Talmud say it was a beast that had a spotted or spekled skin but what beast it was they know not 4. The received opinion is that they were Badgers skins for so the word techashim may seeme to have some affinitie with the word taxo which signifieth a badger and beside badgers skins might serve well for the utmost covering of the Tabernacle to defend it from the raine they also used to make shooes thereof Ezech. 16.10 Such a kinde of skin in Spaine they make their targets of which they use in their skirmishing for lightnesse Oleaster These badgers skins were the utmost covering of the Tabernacle next under that was the covering of red ram skins and under that the covering made of goates haire and the undermost were the curtaines made of purple and blew silke Tostat. qu. 5. QUEST IX What kinde of wood the wood shittim was Vers. 5. WOod of shittim 1. The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wood that corrupted not so also Iosephus saith they brought materiem ligneam contra cariem firmam a certaine kinde of wood not apt to consume but it seemeth here to bee a proper kinde of wood though of that qualitie that it might continue and endure 2. Some take it for the box tree some for the pine tree the Hebrewes to whom consent Iunius Vatablus thinke it to be a kinde of Cedar But Oleaster objecteth that place Ezech. 27.7 where the word shot of the same originall that shittim is signifieth an oare whereupon he conjectureth that this was not the cedar or pine which are unfit to make oares of because they endure not under the water he therefore taketh it to be a kinde of wainscot which is used in Noble mens houses whereof there is great store in Germanie 3. I incline rather to Hieroms opinion who thinketh it was a kinde of white wood like unto the white thorne which grew in the desert it was both a lasting wood and of white colour and the place where it grew seemeth to be called thereof Abel shittim where the Israelites encamped Numb 33.49 and there they abode a good while chap. 25.1 Gallas but what certaine kinde of wood it was it is now hard to define QUEST X. Whence they had their shittim wood BUt the question here further is whence the Israelites had this shittim wood 1 It is not like that they grew about mount Sinai as some thinke for then it had beene an easie matter to have provided of this kinde of wood there being so great store of it and at hand that they needed not to be specially admonished to bring shittim wood and it seemeth chap. 35. vers 24. that every one had not of this wood 2. R. Salomon whom
Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they should be there consecrated where the chiefe of their service
to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub in India about two cubits high Strabus It is full of
Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were to bring in such an uncertaintie into the sacred storie as
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
onely to be melted and the fashion thereof to be defaced but it was burned that is so long kept in the fire that by the burning it was made brittle as wood when it is burned to a coale and so being taken out it was pounded and beaten So also Tostatus adding somewhat to his former opinion QUEST LVI Why the powder of the golden Calfe is cast into the river Vers. 20. HE strowed it in the water 1. Cajetan thinketh that as everie one tooke of the water of the river and did drinke modicum pulveris spargebatur super aquam a little of the dust or powder was strowed upon the water for if it had beene any while in the water it would have sunke downe to the bottome and so the people should not have drunke of it But this had beene too great a labour for Moses as everie one drunke to have sprinkled a little of the gold powder in the place where hee tooke up the water to drinke And Moses saith Deut. 9.21 that hee cast the dust into the river it is like it was all at once throwne into the river and the people being afraid to doe otherwise than Moses commanded were ready as the powder was cast into the water to take thereof and drinke 2. Augustine findeth out here a mysterie by water understanding Baptisme which signified the conversion of the idolatrous Gentiles unto the faith of Christ Ille vitulus per ignem zâ—li aciem verbi aquam Baptismi ab eis quos absorbere conatus est absorptus est The golden Calfe that is the idols of the Gentiles by the fire of zeale the edge of the word and water of Baptisme is devoured which sought to have devoured them c. But this seemeth too curious 3. The historicall meaning is this rather the dust is cast into the water which they had received not long before out of the rocke in that drie and barren place Pelarg. Iunius Thereby to upbraid their unthankfulnesse which in the same place where they had received so great a benefit forgate God and fell away from him QUEST LVII How the Israelites were brought to drinke of this water and why Vers. 20. ANd caused the children of Israel to drinke of it c. 1. This was done for some speciall signification though it bee not expressed For it is not to bee thought that so holy a man as Moses being directed by Gods Spirit would cause all this to bee done the golden image to bee burned and beaten to powder and cast into the water and the people to drinke thereof and all in vaine Tostat. qu. 31. 2. And the people though they knew that this was no good signe unto them to drinke water mingled with such ashes and beside it was a bitter and unpleasant water yet durst not gaine-say Moses as neither before did they resist him when he so used their new molten god for both they were stricken with a conscience of sinne and inward terror and God had set in Moses an evident Majestie and authoritie which made them all to feare and tremble before him as it appeareth afterward when a few of the Levites armed themselves against all the host which consisted of six hundred thousand fighting men and killed whom they met none daring to resist them 3. Such like authoritie and Majestie appeared in our blessed Saviour when he whipped the money-changers and merchants out of the Temple and none durst oppose themselves against him Tostat. qu. 31. QUEST LVIII Wherefore the people were compelled to drinke the powder of the idoll NOw these reasons are given why Moses compelled them to drinke of this bitter water 1. Ambrose saith it was done Vt omnia impietatis aboleret vestigia To abolish all the reliques of impietie c. So also Gregorie Nâ—ssen Materia quae eorum peccato subministravit deleta est The verie matter which ministred occasion to their sin was taken away 2. By this meanes a kinde of judgement was shewed upon the verie instrument of their sinne for otherwise it had beene sufficient if hee had done as Iacob did Genes 35.4 to have defaced it and hid or buried it in the ground therefore this was done ut in eo sceleris pateret judicium in quo scelus patratum fuerit that there might be shewed a signe of their sin in that wherein it was committed Tostat. quaest 30. 3. This was done to shew the basenesse and vilenesse of that idoll Vt contemnere discat quod in secessum projici videat To contemne that which they saw cast out in the draught Hierom. So also Borrh. That they should thinke no better of such idols than of their dung and excrements simulque testatur idoli impotentiam and withall it shewed the impotence and weaknesse of that idoll which they saw consumed to dust 4. Hereby was also signified Quòd corpora animos inquinaverant That they had defiled their bodies and soules with this sinne that by drinking of the ashes of the idoll they might understand non cuti tantum adharere that this sin did not cleave only to their skin sed defixum in visceribus but that it was fastened to their verie bowels Calvin So also Procopius to shew Animos ipsorum infectos idololatria that their verie soules were infected with idolatrie 5. Voluit ut pulveribus idoli sui saetiarentur He would have them glutted and satiate with the dust of their idoll as when they lusted for flesh they had such plentie that it came out at their Nostrils Numb 11. So here as with greedinesse they desired an idoll to be made Moses will have their greedie desire satisfied and filled even with drinking it Oleaster 6. And by this was signified Maledictionem à se exhaâ—riendam potandam That they should drinke and draw out their owne malediction and sup up the verie dregs if the Lord were not more mercifull unto them Iun. That as this bitter water was heavie to the stomacke so their sinne was like to sticke by them And this shewed calicem hibere perpetuae infoelicâ—â—atis that they should drinke the cup of perpetuall miserie as when they cried unto Pilate wishing Christs bloud to bee upon them and their seed Lippom. Pellican And so Moses Gerundens one of their owne Rabbines confesseth Non accidit tibi O Israel ultio aliqua in qua non sit vel uncia de iniquitateâ— vituli There hath not happened unto thee O Israel any revenge where there is not an ounce or some part of the iniquitie and sinne of the Calfe 7. Augustine maketh this mysticall signification of it that as the Israelites did drinke and receive into their bodies the golden Calfe so the Gentiles qui erant corpus diaboli credendo transirent in corpus Christi which before were as the body of the Devill while they were idolaters should by beleeving bee graft into the body of Christ c. Like as Moses serpent devoured the Magicians serpents sic diabolus
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
alleaged QUEST LXXXII Whether Moses did well in wishing to be raced out of the booke of life and in what sense he so prayeth NOw then seeing the elect which are once written in the booke of life can never be blotted out and Moses was not ignorant thereof how could he pray so directly against the will of God 1. Some thinke that he might so pray to be raced out not as he was there eternally written according to Gods prescience but in respect of his present state of grace as Lippoman saith that when Moses sinned at the waters of strife delevit eum de libro secundum praesentem justitiam God blotted him out of his booke in respect of his present justice but afterward put him in againe c. But it cannot be so here for seeing none are so blotted out but by their sinne for Moses to desire to be so raced out had beene petere peccare mortaliter to crave to sinne mortally and againe God doth not thus race out any in respect of their unrighteousnesse but they race out themselves 2. Some thinke that Moses thus prayed quia turbatus erat because he was troubled and perplexed and did not consider at that instant whether that were impossible which he desired and they thinke he thus spake ex impetu passionis in the heat of his passion Ex Lyrano And Calvin saith not much unlike Mosem tanta vehementia fuisse abreptum ut loquatur quasi ecstaticus That Moses was carried away with such vehemencie that he spake as a man beside himselfe But Lyranus reason confuteth this answer because tranquillitas mentis tranquillity of minde is required in him that commeth unto God 3. Augustine giveth this exposition Ego sum certus quod non delebis me de libro vitae c. I am sure that thou wilt not blot me out of the booke of life and so Lord let me be as sure that thou wilt not destroy this people Ex Lyran. Tostat. But in that to this part of Moses request the Lord answereth negatively that he will not blot out him but whosoever sinneth Moses spake not so in that sense of his owne confidence and assurance for then the Lord would not therein have contradicted him but rather have given consent unto his speech as approving his confidence or else it would seeme to be an impertinent answer neither of which is to be admitted 4. Rupertus whom Ferus followeth thinketh that Moses speaketh affirmatively in this sense that if so the Lord in mercie would not pardon the peoples sinne but deale rigorously consequitur ut me de libro tuo deleas it must also follow that I be blotted out of the booke of life But this should have shewed Moses to be wavering and doubtfull of his owne salvation whereof the faithfull have such confidence and assurance that though thousands should perish they would make no question of their owne salvation 5. Lyranus giveth this interpretation that Moses thus spake Secundum dispositionem partis inferioris anima According to the disposition of the inferiour part of his minde that is in his affection and desire though it were not so in voluntate rationem superiorem sequente in his will following his judgement the superiour part of his soule as Christ in his desire wished the cup to passe from him yet simpliciter vellet pati simply would suffer and so Moses here simpliciter voluit non deleri simply would not bee blotted out But this example is nothing like 1. For first divers of the ancient Writers prove out of this place the two wils of Christ as Athanasius Humana voluntas propter infirmitatem carnis refugiebat passionem His humane will by reason of the infirmity of the flesh refused to suffer sed divina prompta erat but his divine will was ready c. So also Hierom then in this sense this example fitteth not Moses at all who had not two such wils as Christ had 2. But allowing Christ here to pray as man which is rather to be received for as God he prayeth not but is prayed unto We may further admit that distinction of Peter Lombard that there is Duplex affectus mentis sensus A double affection of the minde and of the sense Christ in the affection of his minde and judgement was willing to suffer but sensualitatis affectu in the affection of his sense he desired the cup to passe but this was a naturall desire in Christ to escape death now in Moses to wish not temporall but eternall death was a supernaturall desire and therefore proceeded not from the sensuall part of his minde but rather out of his most inward feeling and meditation 6. Tostatus thinketh it to be a parabolicall speech Ad signandum intentionem defideriâ— To shew the intention of his desire like unto that of Rachels unto Iacob Give me children or else I dye Gen. 30. and yet Rachel would rather have chosen to live and have no children than to have children and then presently die like as if a man should say Doe this thing for mee or else kill me and yet he had rather that thing should be left undone than himselfe to be killed and after the same manner doth Moses pray here But this were for Moses to speake one thing and meane another And as Hierom well compareth them together Moses spake here with the like affection that S. Paul prayeth to be an anathema and accursed for his brethren sake which the holy Apostle spake with his whole desire calling Christ to witnesse that he lied not As S. Paul is not to be taken there to speake parabolically or figuratively but even from his heart so doth Moses here 7. Borrhaius saith that Moses thus prayeth with a condition Si non vis if thou wilt not pardon Israel then race me out I am vero Moses non velle Deum Israelem in totum perdere fide agnovit Now Moses was sure by faith that God would not wholly destroy Israel But Borrhaius maketh that the conclusion here God will not destroy Israel therefore I cannot bee blotted out c. which Moses useth as an argument to perswade the other Race mee out of thou wilt not c. And beside Moses here prayeth not that the Lord would not wholly destroy the people for that God had granted him before vers 14. but that the Lord would forgive them their sinne and be fully reconciled 8. Iunius understandeth this desire of Moses also to be conditionall but in another sense as this condition he would have supplied Si Deo placebit si videbitur If it shall please God if it shall seeme good unto him which condition the Apostle would have generally understood Iam. 4. So also Marbachius would have the like condition expressed Si possibile fit If it be possible as our Saviour putteth in that condition If it be possible But these instances are not alike in temporall things because Gods will is not revealed unto us we
word is chaâ—â—n which signifieth to give to bestow to shew grace the other is racham that betokeneth to be inwardly moved with pitie and compassion Oleaster The first then signifieth that favour which is seene in bestowing of gifts the other in remitting of sinnes and delivering from evill QUEST XLII Of the divers kindes of mercie which the Lord sheweth I Will shew mercie There is mercie of divers sorts 1. First there is a generall mercie which the Lord extendeth toward all both good and bad as in granting the Sunne and raine indifferently to all 2. There is a peculiar mercie toward his owne children which also is shewed in divers manner 1. As in the remission of great sinnes as David prayeth as Psal. 51.1 Have mercie upon mee according to thy loving kindnesse c. 2. There is mercie also seene in forgiving sinnes of ignorance as S. Paul saith I was received to mercie because I did it ignorantly 1 Tim. 1.13 3. There is a mercie which they taste of that are in Gods favour and doe love him which is seene not only in the remission of sinnes but in the heaping of blessings upon them as the Lord sheweth mercie unto thousands upon them that love him 4. And mercie is also exercised toward them which being unable to performe any thing of themselves are thereunto assisted and aided by grace as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie Rom. 9.16 This mercie here mentioned is of that kinde which is peculiar to Gods chosen Procopius QUEST XLIII Of the divers kindes of visions and sights of God Vers. 20. THou canst not see my fate That wee may arise by degrees to come to the handling of Moses Sinai sight first is to be premised the consideration of the divers wayes and kindes of the vision or sight of God We are said to see either with the eyes of our bodies or with the eyes of our minde and each of these hath a threefold distinction or difference for there is of each an ordinarie or extraordinarie sight in this life but the same imperfect and in the next a perfect sight so there are six kindes of visions in all three of the body and three of the minde First concerning the ordinarie sight of the body 1. It is that whereby wee see and behold sensible things which are object to the eye which discerneth nothing but that which is of a finite and circumscriptible nature 2. The extraordinarie when God in vision sheweth him in some externall forme and shape which is of two sorts either in corporali speciâ— in some corporall shew Quod voluntas elegit non quod natura formavit Which it pleased God to chuse not of natures forming Augustine The other is in humani corporis veritate in the assumption of a true humane body so Christ was seene in humane flesh 3. Then in the next world when our bodies shall be glorified wee shall see more perfectly as Iob saith I shall see God in my flesh Secondly the sight of the soule also is divers 1. There is an ordinarie sight which is of two sorts either common which is the sight and knowledge of God that commeth by the creatures Rom. 1.20 or peculiar to the children of God which is the sight of him by faith whereby the heart is purified Acts 25.9 and the eyes of the minde cleared 2. There is an extraordinarie sight and illumination by the minde as when God did manifest himselfe unto the Prophets by inward visions and revelations As when Peter fell into a trance and saw that foure cornerd sheet Acts 10. 3. And in the next life our inward sight of God shall be perfected as Saint Paul saith Now wee see thorow a glasse darkly but then face to face now wee know in part but then shall wee know even as wee are knowne Now in order it shall be discussed by which of these kindes of vision God may be seene and apprehended of man QUEST XLIV Whether God may be seene with the eyes of the body in this life FIrst it is not possible to see God in this life with the eyes of the body 1. For it must needs follow that God should be of a corporall and materiall substance if he might be seene with carnall eyes for nothing by the eyes of flesh can bee discerned but that which is visible finite and circumscriptible but the Lord is infinite Anthropomorphites and Audiâ—â— Heretikes did hold indeed that God himselfe had an humane and visible shape and that man according to his body is the image of God which heresie is contrarie to the Scripture which saith that God is a Spirit therefore of no bodily shape 2. And God being of a spirituall nature cannot be seene by the eyes of the body for that which is of a spirituall nature non cadit sub sensus corporis doth not come under the sense of the body Simler 3. It is said that God is love which sheweth his substance noâ— a qualitie as our love is then as faith hope and love in us cannot be seene much lesse can God 4. The image of God in man which is the inward renovation of the minde cannot bee seene much lesse God himselfe whose image we beare 5. The minde also of man is invisible mulâ—o magis simplicissima illa infinita mens much more that most pure and infinite minde Simler 6. Chrysostome giveth this reason Deus simplex omni concoctione abjunctuâ— nulla forma aut figura effigiatus God is of a simple nature without any composition he hath no forme or figure c. But nothing is perceived of the sense but that which is of a mixt and compound nature that hath forme and fashion 7. Gregorio Nyssene Est interminabilis divina natura interminabile comprehendi non potest The divine nature is infinite and not to be confined or limited and that which is not to be limited cannot be comprehended c. And that God cannot be confined or determined he thus sheweth Quod continet majus est contento That which containeth is greater than that which is contained and it is also heterogeneâ— natura of another nature as the fish is confined in the water and the bird in the aire But nothing is greater than God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill So it would follow Deum vinci à malo that God should bee overcome of evill 8. Cyrill useth this argument God is said to have beene seene of divers of the Saints but none of them did thinke that they saw the verie nature of God Aliter alius vidit aliter Esaias aliter Ezechiel c. Therefore everie one saw God after a divers sort otherwise Esaias after another manner Ezechiel saw him c. If they had seene the verie substance of God then God must be of a divers nature and
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
the heresie of Swencfeldius But wee are otherwise taught in the Scripture that Christ ascended in a true visible humane body and that he shall with the same returne againe into the world at the latter day Acts 1. Marbach 6. Morall Observations 1. Observ. That we neglect not the time of grace and mercie Vers. 6. HE made the Mercie-seat Oleaster hereupon well observeth that God appointed a place in the Tabernacle from whence hee was ready to shew mercie but hee assigned no place for judgement whereby is signified that now is the time of mercie but afterward commeth judgement We are taught hereby not to neglect the time of grace and mercie but to seeke the Lord while hee may be found as the Prophet saith Prepare to meet thy God O Israel Amos 4.12 2. Observ. We must eat and drinke as in Gods presence Vers. 10. ALso hee made the table of Shittiâ— wood c. This table whereon was set the shew bread which was offered in the name of all Israel signifieth that men as being alwayes in the presence of God sancte uterentur dâ—nis Dei should reverently use the gifts of God Simler As the Apostle admonisheth that whether we eat or drinke or whatsoever we doe else all should be done to the glorie of God 2 Cor. 10. CHAP. XXXVIII 1. The Method and Argument IN this Chapter 1. Is set downe the making of such things as belong to the ministerie and service of the Tabernacle first of the holy instruments as the Altar and Laver of brasse with the fashion of them and the things thereto belonging to vers 9. Secondly of the holy place namely the outward Court where these holy instruments were to be imployed and used to vers 21. 2. In the other part of the Chapter are expressed 1. The order and disposing of these things when they were made to whose charge and care they were committed vers 21. 2. The matter both whereof they were made as gold silver brasse and what things were made of each of these metals vers 23. to the end 2. The divers readings Vers. 8. Of the glasses of the women which came together by troupes I. which assembled and came together B.G.P. better than which exercised themselves A. or which fasted S. or prayed C. or watched L. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tzâ—ba signifieth to gather an armie these devout women came in troops together as an armie Vers. 21. These are the things numbred I.P.C. or this is the summe B. the things visited A. better than these are the instruments L. or this was the construction of the Tabernacle S. or these are the parts G. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pekudai numbred counted See the rest of the divers readings before chap. 27. 3. The questions discussed QUEST I. Whether there were more than one Laver made Vers. 8. ALso he made the Laver of brasse 1. R. David thinketh there were two Lavers one whereat the Priests washed the other wherein they washed and cleansed their sacrifices wherof mention is made 1 Sam. 2.14 how the Priests boy would come while the flesh was seething and thrust his flesh hooke into the kettle caldron pot or pan and take out that which came next to hand ex Oleastro 2. But seeing mention here is made but of one Laver of brasse it is like there was no more made by Moses direction but this one to wash in which might serve both for the Priests to wash in as also to cleanse the sacrifices as is before shewed quest 25. chap. 30. whither I referre the Reader That caldron mentioned 1 Sam. 2. was to another end for therein the flesh of the sacrifices was sod and boiled QUEST II. Of the forme and fashion of this Laver. COncerning the forme and fashion of this Laver it is described before quest 24. chap. 30. where it is resolved that it stood upon a shanke or foot and that the Priests did not wash their hands and feet in it but that the water out of the Laver was let out by certaine pipes as is seene in fountaines and therewith the Priests washed Gallasius setteth downe another forme describing the Laver like unto a great bowle or bason standing upon a square frame with bars and rings on the sides wherewith it was carried But this forme is inconvenient 1. Because they could not come by the water the Laver standing upon the frame and it having no other feet of it owne it could not stand of it selfe to hold water 2. Neither is it like it being a great massie and weightie vessell that it was carried by bars on the Levites shoulders 3. And if it had had any such bars and rings they should not have beene omitted in the description as the Arke Table of shew bread the brazen Altar and Altar of incense are set forth with their bars QUEST III. How the brazen Laver is said to be made of the womens looking-glasses HE made the Laver of the glasses 1. Cajetan thinketh that the Laver was not made of the womens looking-glasses but that the Laver is for the smoothnesse and brightnesse compared to looking-glasses wherein the women might see themselves And so he readeth the text thus He made the Laver of brasse in glasses for so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth signifieth Herein Marbachius also concurreth with Cajetan Contra. 1. By the same reason the brazen Altar which was covered with bright and polished brasse might be said to be made of glasses 2. To what end should the women behold themselves in the Laver as in a glasse they which came of a religious devotion had no minde to tricke up themselves there 3. The preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth sometime is taken for ex of as chap. 35.35 to worke all manner of worke in blue silke c. that is of blue silke c. 2. Some thinke that the women brought their looking-glasses and they were set by the work-men into the brazen Laver wherein the Priests as they washed might see whether any spot remained on them still Oleaster Lyran. Pellican Lippom. But this had beene verie inconvenient to hang or set in glasses where they washed neither needed they to spie in the glasse the spots of their hands and feet which were alwayes in their eye 3. Osiander giveth this interpretation bemaroth in the vision and sight of the women was the Laver of brasse which were to worship at the doore of the Tabernacle But this had beene then added to small purpose He made the Laver in the sight c. and beside the word maroth which commeth of raah to see is by the most Interpreters translated glasses L.S.C.A.P.V. 4. Some think that the Laver was made of the womens glasse-cases which were of brasse R. Salom. Tostat qu. 4. But the text saith they were made of the glasses themselves which were divers from the cases 5. Therefore the truth is that the brazen Laver was indeed made of the womens
by 9. which is the height will produce the said number of an 135000. whereas fodder for the cattell occupieth not above 90000 ex Perer. QVEST. VIII Whether the ravenous beasts lived of flesh in the Arke WHereas it is also questioned whether the ravenous beasts were fed with flesh according to their naturall use while they were in the Arke 1. Neither is it like that all the beasts did eat of one common food for the text saith Genes 6.21 take with thee of all meat that is eaten 2. Neither is it like as Origen thinketh of which opinion also is Bucer that Adam brought into the Arke a great number of cattell to be food for the ravenous beasts for there came no more but two of the uncleane and seven of the cleane 3. Neither is it probable that these beasts did not live of flesh but herbs and other fruits of the earth before the floud as I have shewed at large quest 23 in 1. cap. of Genes 4. Wherefore I approve rather Augustines resolution to the which Mercerus subscribeth which is to this effect 1. that these devouring beasts as they doe live of flesh so also they use to eat of the fruits of the earth 2. That it might be revealed to Adam what food besides flesh was convenient and apt for them 3. That hunger will enforce beasts to eat that which otherwise is not usuall 4. But his best answer is quid non suave faceret Deus qui etiam ut sine cibo viverent divina facilitate donaret What could not God make pleasant who could have given them power to have lived without meat much more then could God by his power dispose them to live for that time of other food than flesh QVEST. IX How the yeare is to be counted wherein the floud came Vers. 10. SO it came to passe after seven dayes that the floud was upon the earth in the six hundred yeare of Noahs life in the second moneth c. 1. Noah went seven dayes into the Arke before the floud came not as the Hebrewes conjecture to lament for the death of Mathuselah for it is certaine that Mathuselah died the same yeare the floud came so whether hee died seven dayes or seven weekes before it is uncertaine but it is more like that Noah entred before to dispose of every thing in the Arke before it should be tossed of the waters as also as Ambrose noteth that the rest of the world seeing him enter before there was yet any apparant danger might have beene drawne to repentance 2. Neither was the 600. yeare of Noahs age now onely begun as Lyranus Tostatus with others thinke but complete for otherwise there should not bee 1656. yeares from the creation to the floud neither should Noah have lived 900. and fifty yeares whereof he lived but 350. after the floud if hee had not beene full 600. yeare old before 3. This second moneth was neither the second moneth of the yeare considered a part from Noahs age as Rupertus thinketh for it hath a coherence with the 600. yeare of Noahs life whereof mention is made immediatly before neither is it to be taken for the second of Noahs 600. yeare without respect of the season of that instant yeare as Cajetan seemeth to thinke but it was both the second moneth of the usuall yeare and of Noahs 600 yeare which concurred both together for Noah his 600. yeare was the 1656. yeare of the age of the world from the Creation Mercer QVEST. X. Whether the floud came in the Spring or Autumne THis second moneth some thinke to have beene in the Spring answering to the moneth of May. 1. That it might be the more griefe to the wicked to be taken away from their pleasure as our Saviour sheweth that they were taken away in the middest of their mirth Matth. 24.37 Luther 2. That the floud might not be imputed to any naturall causes but onely to the power of God the waters increasing in the time of Summer which is a season of drought and decreasing in Winter when as the waters naturally increase 3. And againe because the Dove brought the leafe of an Olive in the 11. moneth after the floud beganne some doe gather that the floud came in the Spring Rupertus 4. But better arguments than these may be produced to shew it more probable that the floud came in the Spring because that then the world is supposed to have taken beginning as is before proved Quest. 10. in 1. chap. Gen. and from the creation to the floud are reckoned 1656. even yeares 5. The floud came in the second moneth of the yeare now it cannot be shewed in any place of Scripture where the moneths are accounted in order the first second third but from Nisan which answereth to part of March part of Aprill Moses ordaining this moneth to be the first Exod. 12. doth make no new institution but reneweth the old account which was discontinued in Egypt by reason that the Egyptians indeed beginne their yeare from the moneth Pthoâ— which answereth to our September And this reason from the order and account of the moneths I confesse hath much prevailed with me to thinke it more likely that the floud came in the Spring 6. And if it had beene Autumne when the Cattell came forth of the Arke when the herbs and plants doe fade whence should they have had food till the Spring 7. As also the cattell presently increasing and multiplying after their comming out of the Arke this might seeme rather to fall into the Spring time which is the aptest season for the copulation and ingendring of cattell but most especially of the fowles Of this opinion are most of the Ecclesiasticall Writers though divers of the Hebrewes hold the contrary as Ambrose among the rest thus resolveth Secundum mensem verni temporis fuisse non ambigitur quando augentur nascentia ager parturit c. tunc ergo fecit diluvium quando dolor eorum major foret qui in abundantia puniebantur c. It is not to be doubted but that the second moneth was in the Spring time when things increase and grow the field bringeth forth c. God therefore then sent the floud when their griefe should be the greater to be punished in their abundance The chiefest reason that moved Ambrose thus to thinke was the account of the moneths which alwayes in Scripture are reckoned from the Spring yea that moneth which some would have the beginning of the yeare when the feast of blowing the Trumpets and of Tabernacles was kept is called the seventh moneth Levit. 23.24.34 Of thâ—s opinion also is learned Mercerus that when the second or third moneth is simply named it must be accounted from Nisan which is in the Spring QVEST. XI What is vnderstood by the great deepe and the windowes of heaven Vers. 10. THe fountaines of the great deepe were broken up 1. By the deepe here is not understood the Tartarean waters about