foreseeth all things did set unto Abraham this terme of 400. yeeres â—ee no doubt most faithfully kept his promise and as he had decreed so after 400. yeeres expired he delivered his seede from their oppressors 3. Moses act in killing the Egyptian was an act of faith not of presumption as both S. Stephen witnesseth Acts 7.25 Hee supposed 〈◊〉 brethren would have understood that God by his hand should give them deliverance as also the Apostle to the Heb. 11.25 By faith Moses when hee was come to age refused to be called the sonne of Pharaohs daughter and chose rather to suffer adversity with the people of God and againe vers 27. By faith he forsooke Egypt c. If Moses then of faith shewed himselfe to be the deliverer of his people as when he killed the Egyptian and cares not for the favour and honour of Pharaohs court then was it not a presumptuous act for the which he should be punished 4. And how standeth it with Gods justice to punish all the people of Israel with the captivity of 30. yeeres longer for the sinne and presumption of one man if Moses had offended and trespassed therein 5. Neither is that observation of forty perpetuall neither David for his sinne nor Peter for his deniall of Christ nor the incestuous young man among the Corinthians were injoyned any such time of penance and Nebuchadnezzars time of repentance farre exceeded this proportion which continued seven yeeres Dan. 4.20 for true repentance is not measured by the number of dayes but by the weight of the contrition and sorrow of heart neither is it found in Scripture that any one man had 40. dayes penance imposed upon him There was another reason of the 40. yeeres wandring of Israel in the desert for according to the time wherein the spies searched the land which was 40. dayes they have a yeere set for a day for the punishment of the sinne of the spies in raising a slander upon that good land all but Caleb and Iosuah and of the people in giving no credit unto them see Numb 14.34 QUEST LXV The time of the Hebrewes departure out of Egypt compared with the Chronology of the Heathen NOw in the last place it shall bee declared how this time of the departing of Israel agreeth with the â—orren computations according to the Chronology of the Heathen 1. They therefore observe five notable periods of times from whence they use to make supputation of their yeeres from the monarchy of Ninus and Semiramis in Abrahams time from the floud of Ogyges and from Inachus and Phâ—râ—neus about the time of the Patriarke Iacob from the battell of Troy which fell out in Sampsons dayes or under Helâ— the high Priest from the beginning of the Olympiades which began in the 8. yeere of the reigne of Ahaz from the building of Rome in the 1. yeere of the seventh Olympiade which concurreth with the 16. yeere of the reigne of Hesekiah 2. According then to these divers kindes of computations there are also divers opinions concerning the time of Israels departure out of Egypt Apion the Gramarian a professed adversary to the Jewes against whom Iosephus wrote two bookes will have Moses to bring the Israelites out of Egypt in the time of the seventh Olympiade when the City Carthage was built by the Tyrians in Africa thus Iosephus reporteth the opinion of Apion in his 2. booke But this to bee apparantly false Iosephus sheweth proving that the Temple of Salomon was built 143. yeeres before Carthage and the Israelites came out of Egypt 480. yeeres before that 1. King 6.1 so that their leaving of Egypt was above 600. yeeres before the building of Carthage 3. As Apion commeth farre short in his computation so Porphyrius goeth as much beyond who in the fourth booke of those which hee wrote against the Christians will have Moses to be before the times of Semiramis which is a grosse error for it is without all question that Abraham was borne under the monarchy of Ninus and from Abrahams birth untill the deliverance of Israel out of Egypt are 505. yeeres whereof an 100. are counted from Abrahams birth to Isaacs and 405. from thence unto Israels redemption as hath beene shewed 4. Lactantius lib. 4. cap. 5. thinketh that Moses was 900. yeeres before the battell of Troy whereas it will be found that he was only 356. yeeres or thereabout elder than those times 5. Manethon an ancient Writer of the Egyptian affaires maketh Moses more ancient by 393. yeeres than when Danaus went to Argos that is about a thousand yeeres before the battell of Troy But that cannot bee seeing the Trojan warre is held to have beene in the time of Sampson or Helâ— not above 356. yeeres after the returne of the Hebrewes out of Egypt 6. Some Christian Writers thinke that the Hebrewes were delivered out of the Egyptian Captivity in the time of Ogyges floud as Iustinus Martyr Clemens Alexandrinus 1. lib. Stromatum Iulian Africanus But that is not like for the same Iulian African by the testimony of divers Heathen Writers sheweth that Ogyges floud was 1020. yeeres before the beginning of the Olympiades But from the departure of Israel out of Egypt untill the Olympiades began which was in the 8. yeere of the reigne of Ahaz are counted but 760. yeere or thereabout so that Moses should bee above two hundred and fifty yeeres after Ogyges floud 7. This is then the right computation compared with the Chronology of the Heathen that the deliverance of Israel out of Egypt was 356. yeere before the Trojan battell and 764. yeeres before the Olympiades 788. yeeres before the building of Rome 910. yeeres before the Captivity of Babylon 980. yeeres before the reigne of Cyrus 1200. yeeres before Alexander the Great 1496. yeeres before Herod under whose reigne Christ was borne And according to the sacred Chronologie this redemption of Israel from the Egyptian bondage was 2453. yeeres after the creation of the world 797. yeeres after Noahs floud 505. yeeres after the death of the Patriarke Ioseph 480. yeeres before the building of Salomons Temple and 1536. yeeres before the birth of our blessed Lord and Saviour Christ Jesus Ex Perer. 4. Places of doctrine 1. Doct. How the Lords holy dayes should be kept Vers. 16. IN the first day shall be an holy convocation The word is mikra which also signifieth reading which sheweth how holy and festivall dayes ought to be spent in assembling the people together and in reading and preaching unto them the mercies and benefits of God Pellican And this was the use among the people of God as S. Peter saith Moses hath of old time them that preach him in every City seeing he is read in the Synagogues every Sabbath 2. Doct. A particular application of our redemption by Christs death needfull Vers. 21. CHuse out of every of your households a lambe God would as it were by a speciall application have every private house and family admonished of this singular
when they tooke these oathes did sweare privately and as private men Simler 2. And seeing an oath serveth for the evidence of the truth and for the ending of strife and controversies in this behalfe there may bee as lawfull and as necessary an use of an oath privately as publikely not upon every occasion but when the matter is urgent and the case so requireth Vrsin 4. Morall observations upon the third Commandement 1. Observ. Against common and rash swearing THou shalt not take c. Here that common and notorious abuse of rash swearing in common and ordinary talke is reproved when the name of God is taken up prophanely and scoffingly without any kinde of reverence at all Chrysostome in his time finding fault with this abuse thus writeth Among the Iewes the name of God was so reverenced that being written in plates it was lawfull for none to carry it but for the high Priest but now Velut quiddam vulgare sic ipsius nomen circumfecimus We beare about every where the name of God as a common thing Chrysost. ad popul Antioch homil 26. Theodoret useth this fit resemblance Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt c. If many use to keepe their better garment for holy dayes how much more should the name of God bee consecrated unto prayer and other holy exercises Ex Lippom. It was an use among the Heathen to keepe secret such names as they would have had in reverence there was a certaine hid and secret name of the City of Rome which is not now knowne which they say by the decree of the Gods was kept secret and one Marenus Soranus for naming the same but once in publike was adjudged to death Solinus in polyhistor cap. 1. de Roma The name also Demogorgon which the Gentiles held to bee the first God was not to bee uttered they thought when he was named the earth would tremble and Lucanus lib. 6. de bell civil writeth how Eritâ— the Sorceresse would thus adjure the Furies that if they did not consent shee would name Demogorgon Tostat. qu. 3. If the Gentiles were thus curious in not prophaning the names of their Idols it teacheth Christians that it is a shame for them so irreverently to use the name of the great God of heaven and earth whom they doe not only name but sweare by without any feare or reverence 2. Observ. Of the fearefull judgement of God threatning against blasphemers THe Lord will not hold him guiltlesse Though blasphemers and common swearers may escape the consure of men yet the Lord will not surely suffer them to goe unpunished If railers upon men are excluded the kingdome of God 1. Cor. 6.10 much more they which blaspheme the name of the living God If Gods hand should not be upon them here yet in the next world they are to expect nothing but everlasting horror unlesse they doe repent These that make a jest of religion and doe scoffe at the name of God are those abominable persons spoken of Revel 21.8 which shall have their part in the lake that burneth with fire and brimstone Cajetane here noteth well Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita c. Because wee see this divine judgement seldome to be fulfilled in this life it followeth that it is to be referred to the judgement following after this life Therefore let men stand in awe of this fearefull judgement that is threatned against all prophane swearers and blasphemers 3. Observ. Against breakers of their oath and perjured persons FUrther as rash swearing is condemned so it is a most horrible and fearefull sinne for one to take a false oath and not to doe and performe as he hath sworne a righteous man and such an one as shall dwell in Gods Tabernacle is described that hee sweareth to his owne hinderance and changeth not Psal. 15.4 All such therefore are condemned which make shipwracke of a good conscience herein Such are our knights of the post that will be hired to take false oathes like unto the Turkish Sâ—iâ—i and Chagi who for a Ducket will take a thousand false oathes Oleaster useth this comparison If a man had given in pawne his sonne or any other precious thing for the performing of his oath he would labour by all meanes to redeeme it how much more when men have as it were pawned the name of their God Upon the fourth Commandement 1. Questions discussed QUEST I. Of the order of the fourth Commandement why it is put after the other 8. REmember the Sabbath day c. 1. Remotis impedimentis vèra religionis c. The impediments of religion being removed in the former Commandements as idolatry and prophanenesse or irreverence of the name of God this precept followeth Per quod homines in vera religione fundarâ—â—tur By which men should be grounded in true religion Thom. 2.2 quaest 122. art 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae c. For first the impediments of a thing to be instituted must be removed before the thing can be instituted Lyran. 2. And this is the cause as Cyril noteth why the other Commandements before going are propounded negatively but this affirmatively Quia ad actâ—m statim eos impellâ—â— Because he presently draweth them here unto the act and execution Cyril lib. 4. in Ioah cap. 51. In the other Commandements first they are commanded to take away the impediments before the precept could be acted QUEST II. Why it is said only in this Commandement Remember c. 3. IN the other Commandements they were taught Deum primò venerari corde deinde ore First to worship God in heart then in mouth now it followeth here that we should worship him opere indeed Thom. Remember 1. Whereas Deut. 5. Moses rehearseth this Commandement thus Keepe the Sabbath day that thou sanctifie it but here he saith Remember the Sabbath day R. Salomon hath this conceit that both of these sentences were pronounced at once by a double sound of the trumpe which sounded forth the Commandements which is a fansie without any ground there Moses as the lawgiver doth not tie himselfe to the very same words keeping the sense Ex Tostat. 2. This memento remember some thinke is not referred to the Sabbath day but to the reason of the institution of the Sabbath taken from the creation this law therefore sendeth us backe to call to minde the creation of the world and how the Lord rested upon the seventh day after that in six dayes he had finished all the workes of the creation Tostat. So also Thomas Ponitur ut rememorationum beneficii praeteriti It is put as a remembrance of a benefit past But the connexion of the words sheweth that Remember is to be referred to the Sabbath day it selfe 3. Some will have this Remember to bee applied to the things to come shadowed forth in the Sabbath Memento dicit
healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1. Quievit à condendo alio mundo non
is not so lawfull upon any day si autem pro necessitaâ—â— corporis c. But if it be for the necessitie of the bodie we doe not forbid it upon the Lords day for no man hateth his owne flesh 2. If it be a sinne to wash upon the Lords day neither is it lawfull so much as to wash the face Si hoc in corporis parte conceditur cur hoc exigente necessitate toti corpori negatur If this be permitted in one part of the bodie why necessitie so requiring should it be denied to the whole bodie So then neither were the Jewes so strictly bound from all corporall labour as they superstitiously observe as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together Iosh. 7. and by the Macchabees fighting upon the Sabbath 1 Macchab. 2.41 And Christians have more libertie herein than the Jewes had for it is lawfull for them to prepare their food upon the Lords day which it was not lawfull for the Jewes to doe upon their Sabbath for as Thom. Aquinas well resolveth Opus corporale pertinens ad conservandum salutem proprii corporis non violat Sabbatum A corporall worke belonging to the conservation of the health of ones bodie doth not violate the Sabbath and this is grounded upon that saying of our blessed Saviour The Sabbath was made for man and not man for the Sabbath Mark 2.27 God would not have the Sabbath which was made for mans benefit to be used to his hindrance Lyranus yeeldeth this reason betweene the strictnesse imposed upon the Jewes and the libertie of Christians quia illa vacatio figuralis erat because their resting was figurative and therefore was most strictly to be kept à figura quantumcunque modico subtracto mutatur tota significatio and take never so little from a figure the whole signification is changed as if you take l. from lapis or s. from stone that which remaineth signifieth nothing but though somewhat be taken from the substance of a stone it is a stone still 4. Conf. Against the Anabaptists that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withall and who else doe condemne the observation of the Lords day among Christians because the Apostle reproveth the Galathians for observing of dayes and moneths Galath 4. and in other places Contra. 1. The observing of dayes is not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of religion placed in the day and necessity the Jewes kept their Sabbath as making the observation of the day a part of Gods worship and they held it necessary to keepe that day unchangeable It was also unto them a type and figure of the spirituall rest But the Christians now keepe not the Lords day in any of these respects either as a day more holy in it selfe than others or as of necessitie to be kept but onely for order and decencie sake because it is meet that some certaine day should be set apart for the worship of God Vrsin 2. As in the practice of Physicke and in politike affaires and in the trade of husbandrie there is both a lawfull observation of dayes and an unlawfull for to observe seasons of the yeate for the earth and for ministring unto the bodie of man as also to make choice of the most convenient times for civill businesse is not unlawfull yet the superstitious respect of dayes as making some fortunate some unfortunate and to depend wholly upon the aspects of starres is a vaine and idle thing So likewise in the businesse of religion as dayes may bee superstitiously kept so they may also for order sake and to other good uses bee distinguished 3. Like as then though Christians yeeld a comely reverence unto the publike places of prayer yet not in like sort as the Jewes accounted of their Tabernacle so according to the same rule there is a preeminence given unto the Lords day but not with the like difference of dayes as the Jewes esteemed their Sabbath Simler 5. Conf. Against the Zuincfeldians that hold the preaching of the Word superfluous whereby the Lords day is sanctified THe Zuincfeldians doe also faile in the manner of celebrating the Lords day counting the ministery of the Gospell and preaching of the word of God whereby the Lords day is sanctified a superfluous thing cleaving wholly unto their vaine speculations and phantasticall visions and revelations whereas it is evident out of the Scriptures that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read and preached Acts 15.21 and the Lords day in like sort was sanctified by the Apostles with preaching Acts 20.7 ex Bastingio Now proceed we on to deale against the Romanists who diversly erre as touching the Lords day 6. Conf. That the Lords day is warranted by Scripture and not by tradition onely FIrst they hold that the keeping of the Lords day in stead of the Jewish Sabbath is not warranted by Scripture but onely by tradition from the Apostles To this purpose the Rhemists Matth. 15. sect 3. And there are other beside in these dayes that make the observation of the Lords day onely an Ecclesiasticall constitution Contra. 1. There are three most evident texts of Scripture usually alleaged which doe make it evident that this change of the Sabbath began in the time of the Apostles and so by their Apostolike authoritie being thereto guided by the Spirit is warranted and so declared and testified in Scripture These are the places Act. 20.7 1 Cor. 16.2 Revelat. 1.10 In the first we have the exercises of religion preaching and ministring the Sacraments which were peculiar to the Sabbath transferred to the first day of the weeke In the second publike charitable collections for the poore which was also used upon the Sabbath In the third the very name of the Lords day is set downe 2. And further that this day was consecrated by divine authoritie the great works doe shew wherewith this day from the beginning hath beene honoured as Augustine hath sorted them together Venerabilis est hic dies in quo transgressi sunt filiâ— Israel mare rubrum c. This day is to be reverenced wherein the Israelites passed over the red sea wherein Manna first rained upon the Israelites in the desert our Lord was baptized in Jordan water was turned into wine in Cana of Galile wherein the Lord blessed the five loaves wherewith he fed five thousand men wherein he rose againe from the dead entred into the house the doores being shut wherein the holy Ghost descended upon the Apostles c. Serm. 154. 3. This reason also may perswade it because the Lords day is now sanctified to holy uses as the Sabbath was to the Jewes but it belongeth onely unto God to sanctifie by his word as the Apostle saith Every creature is sanctified by the word of God and prayer 1 Tim. 4.5
times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords feasts were celebriora more solemne and kept with greater majesty 6.
have forgotten it 2. That in this while they might see whether there were any blemish or defect in the lambe 3. That they might by the sight of the lambe be stirred up to a thankfull remembrance of their deliverance expected 4. To confirme them in the assured confidence of Gods assistance against the Egyptians that whereas they abhorred all these which did kill sheepe either for meat or sacrifice or any other cattell which they superstitiously adored yet the Israelites did foure dayes set apart their paschall lambes to that end without any danger or hurt intended by the Egyptians Pererius Ferus 2. This preparation of the lambe foure dayes before was peculiar only for this time and first passeover because afterward the cause was taken away for neither was there feare lest they should forget to take a Lambe for the Passeover and beside they needed no time to examine the wants and defects of the Lambe being experienced by their daily sacrifices how to make choice of the fittest beasts therefore where the law of the Passeover is repeated as Levit. 23. Deut. 16. the rite of preparing the Lambe foure dayes before is omitted 3. Iosephus is here found to be in an error that saith the lambe was to be prepared upon the 13. day against the 14. when as it is manifestly expressed that it was to be set apart upon the tenth day Perer. QUEST VII Whether a Lambe were killed in every house and how mâ—ny went to the eating of a Lambe LEt every man according to the house of the fathers c. 1. This name of house in Scripture is diversly taken sometime it signifieth all the nation of Israel which is called the house of Iacob Psal. 114. sometime for a whole tribe as the house of Iudah the house of Levi. But here it is taken more strictly for every family contained in their severall houses as appeareth vers 4. where one houshold or family was too little for the eating of a lambe there two neighbours were to joyne together 2. Every particular man is not charged to provide a lambe but the masters of the families onely Ferus 3. Yet not every housholder did provide a lambe as where the houshold was too little for in that case they were to joyne with their neighbours which was done in two respects both in regard of the povertie of such as were not able to provide a lambe and lest that if in every small family they should kill a lambe somewhat thereof might remaine untouched which was against the law of the Passeover neither were there more than one lambe killed in any one house 4. What number was allowed to the eating of a lambe is uncertaine The Hebrewes thinke that tenne were allotted to a lambe but that seemeth not to be generally observed for the lambs were not all of one bignesse nor every mans stomacke and eating alike yet Iosephus seemeth to confirme this opinion of the Hebrewes who writeth that Cesâ—ius the Governour of Judea being desirous to certifie Nero of the number of the Jewes dealt with the high Priest who by the number of the paschall lambs which were killed amounting unto two hundred fiftie and six thousand and counting ten to every lambe he gathered the whole summe of thirtie hundred thousand and seventie thousand that were gathered together at the celebration of the Passeover Ioseph lib. 7. de bello Iud. cap. 17. QUEST VIII Whether beside the paschall lambe there were any other solemne sacrifices NOw whether beside these particular lambes which were slaine in every house there was beside some publike solemne sacrifice it may be questioned But it is not like that there was any such at this time because Moses did so propound his request unto Pharaoh that they might goe three dayes journey to offer sacrifice unto God in the wildernesse therefore it is not like that they kept any publike solemne service of God in Egypt afterward in the time of Hezekiah and Iosias there were many solemne sacrifices offered at the Passeover but they must be distinguished from the Passeover it selfe which was eaten on the 14. day at night but these solemne sacrifices were offered on the 15. day the first solemne day of the Feast Simler QUEST IX Of the divers acceptations of the word evening Vers. 6. THey shall kill it in the twilight or betweene the evenings It is to be considered that the word vespera evening is taken two wayes 1. properly for the space betweene the Sun set and the shutting in of the day light altogether as Iudg. 19.9 it is called the lodging of the day and vers 14. the going downe of the Sunne and this may appeare both by the derivation of the Latine word vespera which is derived of vesper which is Venus starre and both goeth before the Sunne rise thereof called Lucifer the day starre and followeth immediatly his setting and is also called Vesper or Hesperus after the Greeke beside the Hebrew word ghereb signifieth a commixtion when as the day light and the darknesse seeme to be mingled together so that properly the evening signifieth the twilight which at Jerusalem where the pole is elevated almost 32. degrees continueth about the space of an houre and â—5 minutes Or the evening is taken more generally and so sometime it signifieth all the time from the declining of the Sunne in the afternoone till the setting thereof some time it signifieth the whole night as Gen. 1.5 the evening and morning were of the first day the beginning of the day and the night are taken for the whole Thostat Iun. It signifieth also sometime the latter part of the night toward the morning as where it is said Matth. 28.1 that in the evening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sabbath when the first day of the weeke began to dâ—wne Mary Magdalene and the other Mary came to see the Sepulchre Marke readeth that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very early in the morning But Pererius taketh exception here to Thostatus affirming that in the first place the evening is taken for the day being the end thereof and the morning for the night being the end also thereof and in the other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawning signifieth the beginning of the next day which the Jewes did begin to reckon from the evening as Luke 23.54 the same word is used where the Evangelist saith That day was the preparation and the Sabbath appeared or dawned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contra. 1. The evening is rather taken for the night both because there was darknesse before there was light and so the night was first and then the day as also because in Scripture the civill day is counted from evening to evening Iun. and the beginning of a thing is more properly taken for the whole than the end 2. It is not denied but that the word dawning is sometime taken for approching or drawing neere but seeing S. Marke expoundeth S. Matthewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
they did begin to eat unleavened bread on the 14. day at even and so from the 14. day till the 21. day numbring the first day there are eight dayes for the 14. day was ended when at eve after the sunne set they began to eat unleavened bread and then entred the 15. day wherefore it is said Levit. 23.6 In the 15. day of this moneth shall be the Feast of unleavened bread the 15. day then was the first and not the fourteenth 3. Wherefore according to the words of the text we hold that there were onely seven dayes of unleavened bread kept as is evident Exod. 12. Levit. 23. Numb 28. Deut. 26. And whereas Rupertus alleageth this text the first day shall bee holy unto you likewise the eight day shall be aequè venerabilis as well observed no such place can be found but the contrary in the first day shall be an holy assemblie likewise in the seventh day chap. 5.16 So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant 4. And as there were not more than seven dayes so neither was there lesse For whereas it is said Deut. 16.8 Six dayes shalt thou eat unleavened bread and the 7. day shall be an holy assemblie the seventh day is not excluded as being none of the seven dayes of unleavened bread but is named by it selfe as being a principall and solemne day among the rest Perer. QUEST XXIII Why he which did not eat unleavened bread was to be cut off NOw as touching the festivall dayes of unleavened bread in particular first there ariseth a question about the first day of the seven whether the 14. or 15. day should be the first 1. Here we refuse the opinion of Rupertus seene before that they began to eat unleavened bread upon the 14. day of the moneth for then there should be eight dayes of unleavened bread and not seven onely as the Scripture saith and where it is said vers 18. In the first moneth and the fourteenth day of the moneth at even yee shall eat unleavened bread there the even is joyned with the fourteenth day not as a part thereof but as immediatly following for then in just account began the fifteenth day the first of unleavened bread Levit. 23.6 2. Neither doe we here receive Thostatus opinion who thinketh that the even when they began to eat unleavened bread was part of the fourteenth day but because it was but a small part it may be counted with the 15. day and so much was taken out of the 21. day for before Sunne set they began to eat unleavened bread Contra. 1. The evening began after Sunne set and then the day was ended that time then that followed was part of the 15. day and not of the 14. and that the evening began after the Sunne went downe is evident because betweene the first evening which was before the Sunne set and the latter evening at and after the Sunne set the lambe was to be killed as is shewed before quest 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed but the contrarie rather that till the even of the 21. day which was after Sunne they were to eat unleavened bread till about the same time when they began 3. Therefore we thinke that not the 14. day but the 15. was the first of unleavened bread for these reasons 1. Because otherwise there should be 8. dayes of unleavened bread and not seven 2. Iosephus saith that the Jewes kept no festivall day without burnt offrings and ceasing from labour lib. 3. antiquit cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke vers 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt vers 17. but they went out not upon the 14. day it was the morrow after the Passeover when they went out Numb 33.3 for upon the 14. day which ended at Sunne set they did not goe out seeing about midnight following the first borne of the Egyptians were slaine before the Israelite◠departed Perer. QUEST XXIV In what sense the first day of the seven was called holy Vers. 16. IN the first day shall be an holy assemblie 1. It is called an holy day because it was sequestred and set apart from all prophane use and consecrated as peculiar unto God In which sense both certaine places as the sanctuarie and vessels as they which belonged to the Sanctuarie and certaine persons as the first borne which were afterward redeemed were holy and consecrate unto God 2. This day was holy in three respects First because they were not to prophane it with any bodily worke secondly because there were peculiar sacrifices appointed for this first day of the seven as two bullocks one ramme seven lambs of a yeere old Numb 23. Thirdly because upon this day as likewise on other festivals they fared better and put on their festivall robes as Nehemias prescribed to be done in another festivall day chap. 8.10 Goe and eat the fat and drinke the sweet and send part unto them for whom none is prepared for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day and of other festivals upon this day though all other worke be forbidden yet it was lawfull to prepare their meat and drinke and so it was lawfull also upon the Feasts of Pentecost and of the Feast of Tabernacles but upon the Sabbath it was not lawfull to doe so much as they were forbidden to gather Manna upon the Sabbath chap. 16.5.23.19 and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use Exod. 35.3 Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour Perer. 4. It is also called holy in respect of the holy convocation because the people were therein to bee called together to attend the service of God leaving all other works Iun. QUEST XXV Of the second solemne day of the pasch COncerning the second day of the paschall solemnitie this was peculiar to that day that therein they brought a sheafe of the first fruit of their harvest unto the Lord this was the morrow after the Sabbath Levit. 23.11 Wherein is to be considered 1. That then all their harvest was not ripe in Palestin◠but onely they culled out certaine principall eares and out of the forwardest grounds for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly 2. They were not eares of wheat which was not ripe till Pentecost seven weekes after Exod. 34.21 but eares of barlie which was first ripe 3. Neither were they fully ripe and hardned for they did drie the eares at the fire and then rubd out the corne Levit. 2.14 4. The word Sabbath doth not here signifie
the Sabbath which was the seventh day but it is taken for any festivall day of rest and may here bee translated the morrow after the rest Iun. because upon the first day of the pasch they were commanded to rest 5. This they did in presenting their first fruits unto God both for remembrance of that time when they came out of Egypt which was in the moneth Abib the moneth of new fruits as also to stirre them to bee thankfull unto God and to acknowledge him to be the giver and author of their abundance and plentie Pererius QUEST XXVI Whether the seventh day were more solemne than the first Vers. 16. ALso in the seventh day shall bee an holy assemblie Here the solemnitie of the first and seventh day seeme to be alike But Levit. 23.8 the Latine translator readeth thus Dies septimus erit celebrior sanctior The seventh day shall bee more solemne and holy Unto this objection divers answers are framed 1. It is called holier because this day is by speciall words called a day of restraint or of a solemne assemblie Deut. 16.8 Wherein it being the last day of the Feast there was a great assemblie of the people gathered together to praise God So in the same sense the last day of the Feast of Tabernacles is called the great day Ioh. 7.37 2. Others answer that it was greater not in comparison of the first day but of the other comming betweene Lyran. 3. But the best answer is that in the originall there is no degree of comparison but as it is said of the first day there shall be therein an holy convocation so it is said of the seventh Thâ—â—e shall bee an holy assemblie or convocation Perer. So here a question is moved questionlesse and needlesse 4. Now the reason why the first and the seventh day were more solemne than the rest may be this because on the first day of the Passeover they went out of Egypt and on the seventh day they passed through the red sea and these two dayes in remembrance of these two great benefits they kept with greater solemnitie this generally is the opinion of the Jewes and the reasons to confirme it may be these two first because as in the first day there was an holy convocation so also was there on the last when Moses and all Israel gave solemne thanks unto God Exod. 15. And beside the manner and order of their travell agreeth thereunto for on the 15. day they came to Succoth on the 17. to Ethom to Pi-hahiroth or the mouth of Chiroth on the 18. day there they staied where Pharaoh overtooke them the 20. and the night following they went over the red Sea Iunius QUEST XXVII Why the seventh day is called a day of restraint Deut. 16.8 BUt whereas it is said Deut. 16.8 on the seventh day of the paschall solemnitie shall be a restraint oâ— solemne assemblie where the Latine translator readeth collecta there shall be a collection here ariseth a question about the meaning of these words 1. They which defend this translation some doe expound it of the collection which was made toward the expences of the temple Thomas But against this sense both Lyranus his reason may bee urged because the morrow after the pasch it was lawfull for the people to returne home Deut. 16.7 and therefore it is not like that collection was made after their departure as also Paulus Burgensis sheweth out of the sentence of the Hebrewes that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth moneth Pererius also alleageth that place 2 Chron. 7.8 that Salomon Fecit die octava collectam Made a collâ—ction upon the eight day but saith he it is not like that so rich a King as Salomon made any collection of mony Therefore Pererius interpreteth it of the solemne collection and gathering together of the people upon that day to give God thanks solemnely and publikely for their mightie and glorious deliverance out of Egypt But all this businesse will soone be at an end if the vulgar Latine interpretation be refused as not so agreeable to the originall word which signifieth rather a restraint as even now shall be shewed 2. The Septuagint also are as wide which doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going out because then the Feast was at an end but this is not the meaning of the word though it be true that then the people were dismissed as Salomon upon the eight solemne day of the Feast of Tabernacles sent away the people 1 King 8.66 having kept that day as a time of restraint 2 Chron. 7.7 at even he gave them leave to depart for so these places are reconciled 3. Therefore the meaning rather is that it was a time of restraint the people were kept and restrained from worke upon that day so the word ghatzer signifies to forbid or restraine Lyran. Montan. Iun. And though the first day also were a day of restraint wherein they were forbidden all worke save about their meat yet it seemeth that this was the greater day being the conclusion and determination of the Feast as these two are joyned together the last and great day of the Feast Iohn 7.37 as iâ— shewed before QUEST XXVIII Why he which did not eat unleavened bread was to be cut off Vers. 19. THat soule shall be cut off from the congregation of Israel 1. Some doe expound this onely of the capitall punishment that such as neglected or contemned this observation of unleavened bread should be put to death and so is this phrase taken Exod. 30.33 and 31. vers 14. and in other places Simler Piscat But though it be not denied that in some places this phrase to bee cut off from Israel signifieth onely the taking away of the life of the offender as in the places given in instance yet alwayes it is not so taken for Genes 17.14 it signifieth the cutting off from the societie and the communion of the Saints both in this life and in the next as may appeare by the reason there given because he hath transgressed my covenant 2. Neither is it referred onely to the spirituall punishment as Osiander expoundeth this place by that of the Apostle that he which eateth and drinketh unworthily eateth and drinketh his owne damnation 1 Cor. 11.29 for under the law the punishment of death was used in the like transgressions in the contempt of the law as for violating the Sabbath 3. Therefore this sentence pronounced against such contemners includeth a penaltie both upon the bodie and the soule and of this strict severitie two reasons may be given the one from the authoritie of the law-maker God that gave us both bodies and soules and all other good things beside hath power to make lawes both to binde the bodie and the soule and the contempt of his Commandements is worthie of capitall punishment the other reason is taken from the constitution it selfe
Quia corpora coelestia non suscipiâ—â—t peregrinas impressiones The heavenly bodies receive no forren or strange impressions Thostat This may be admitted and yet the sunne shall be hot for that is no elementary or forren impression but a quality inherent and native in the sunne seeing the Scripture saith nothing is hid from the heat thereof Psal. 19.8 which heat may be increased by the reflexion of the beames of the sunne and the exhalation of hot and drie vapours but the beginning of vitall and comfortable heat without any inconvenience may be granted to come from the body of the sunne as the fountaine thereof 3. Now the reason why the sunne as he riseth higher so waxeth hotter is this when the sunne is too low his beames doe not fall directly upon the earth but being in the East they tend to the West but as the sunne ascendeth unto the meridianall point so his beames doe descend and smite upon the earth which then beginneth more and more to feele the power and force thereof Tostat. 4. In that the Manna melted by the heat of the sunne but was hardned by the fire for otherwise it could not be baked and made into cakes it appeareth that neither of these proceeded from any naturall disposition or quality in the Man for if naturally it had beene dissolved by the sunne the heat of the fire in like manner would have wrought upon it therefore both these operations in Manna proceeded not from any naturall qualitie therein but was wrought extraordinarily by the power of God so disposing Tostat. quâ—st 11. 5. And this was the reason why it melted by the heat of the sunne to stir up the people to gather it betimes that they might have time to prepare it and then attend other businesse if it had beene to bee gathered all day they might have beene more slothfull and negligent Calvin 6. The time then of gathering Manna was after the sunne rise so soone as the dew was off the ground untill the sixth houre of the day toward noone when the sunne began to be hoâ— Lyran. QUEST XXXI How they gathered twice so much upon the sixth day Vers. 22. THe sixt day they gathered twice so much c. 1. Some thinke that they gathered no more upon the sixth day than they did other dayes but that it was multiplied by the power of God and became twice as much that is two gomers for every man Ioseph Lyran. But the words of the text are otherwise they gathered twice so much it was not then made twice so much when it was gathered but they indeed gathered twice so much as they did upon any other day 2. Therefore herein the miracle was seene that upon the sixt day there fell twice so much as upon the other dayes Marbach And they indeed gathered as much againe as they used to doe for otherwise if the Lord had not commanded them so to doe to gather double upon the sixt day they had transgressed in exceeding a gomer in their gathering yet they are not reproved but commended for it And Moses saith they did herein the same thing which the Lord said If it were then Gods commandement that they should gather double this doubling was in their gathering not in the increasing afterward God would not have commanded them to doe that which was not in their power but in his owne working It was in their power to gather double when God had sent it upon the ground But it was in Gods hand onely to increase and multipliâ— it when it was gathered Sic fere Tostat. quaest 12. QUEST XXXII What moved the Rulers to come and tell Moses that the people had gathered double Vers. 22. THe Rulers of the Congregation came and told Moses These were not the Captaines over thousands and hundreds and over fifties for they were not instituted till afterward chap. 18. nor yet were they the 70. Elders which also were not yet appointed but they were the Princes of the tribes and families such as are rehearsed Numb 1.2.7 Tostat. 1. Some thinke that these Princes came of a good minde and feared lest the people transgressed the commandement in gathering double because they knew not Gods will yet touching the Sabbath Ferus But they could not be altogether ignorant of that seeing the Lord by Moses had told them before vers 5. that upon the sixt day they should gather twice so much as they did dayly 2. Some impute it unto their forgetfulnesse and incredulitie that they beleeved not the word of God that he would send them double food upon that day Calvin Galâ—s But it is not like that the Princes and chiefest men which used to consult with Moses and were directors to the rest were more ignorant and of lesse beleefe than the common people neither doth Moses here reprove them for any such unbeleefe 3. Therefore the sounder opinion is that they were not ignorant herein of Gods commandement of gathering double and that the people did therein as they were commanded but they came to Moses to receive further direction how that double portion which they had gathered should bee ordered Tostat. 4. Another opinion is that Moses had not yet propounded to the people what the Lord had said concerning the double portion to be gathered upon the sixt day vers 5. but the people of themselves did it being accustomed to keepe the Sabbath knowing that upon that day they were to rest and yet that it was not Gods will they should fast that day and altogether abstaine from meat Piscator But this would lay both an imputation of unfaithfulnesse to Moses that he should conceale any part of Gods counsell from them especially in so necessarie a thing as the observation of the Sabbath was and of ignorance upon the Rulers of the Congregation that the common people did better know what was to be done than they and although it was an usuall custome among the people of God to keepe the Sabbath yet they were not yet so well instructed in the manner of the observation thereof therefore I rather preferre the opinion of Tostatus herein next before alleaged QUEST XXXIII Of the meaning of the 23. verse and whether they dressed upon the sixt day that which was reserved for the seventh Vers. 23. THe rest of the holy Sabbath is to morrow 1. Thostatus in not rightly pointing or distinguishing this verse putteth this word morrow to the next sentence reading thus Crâ—s quodcunque operandum est facite To morrow what is to be done do and so much busieth himselfe about the meaning of these words resolving upon this sense that what was to be done the next day about their victuall because it was the Sabbath they should doe it now but although this indeed be the meaning of the words following that what they had to seeth and dresse the next day they should doe it now yet all this labour might have beene spared if the word morrow be joyned with the former
de Sabbato quia quae umbra depingebantur ut futura speculari debebant He saith of the Sabbath remember because they ought to behold the things to come which were described under the shadow Cyril ibid. But this remembrance is to this end as the words of the law shew to sanctifie the Sabbath 4. R. Salomon thus understandeth it that if they had any precious garments or any other thing of price they should remember to keepe them till the Sabbath Lyran. But the Sabbath is not sanctified by the putting on of costly garments 5. Cajetanus giveth this interpretation Vt intelligamus rationem praeceptâ— esse recordationem c. that we should understand that in remembrance consisteth the reason of the precept that the rest from the outward workes is not pleasing to God Nisi ratione memoriae nisi ratione interni cultus But in regard of the memory and inward worship But although the sanctifying of the Sabbath specially consist in the internall worship yet it is not so well gathered out of this word 6. Therefore this rather is the meaning Remember that is Inprimis memoria tenendum esse the keeping of the Sabbath as a speciall thing is to bee remembred Galas And to this end is it so said because a man being hindered by the six dayes workes will hardly dispatch all to keepe the Sabbath unlesse he remember it and cast aforehand for it Oleaster As also they are bid to remember it because of old this day had beene sanctified before by the Lord and accordingly observed by the people of Goâ— QUEST III. Why the Lord thought good to appoint a day of rest and that upon the seventh day THe Sabbath day 1. Some Jewes are of opinion that the Sabbath being the seventh day was appointed to be kept holy because it is Saturnes day which is evill and unluckie to begin any worke in but this is a Heathenish superstition to seeme to worship those things for feare that are thought to hurt aâ— Tullius Hostilius the third King of the Romanes made the Quartane and Timâ—r Pallor Feare and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the starres of heaven nor to worship those things which God had given for the service of men Deut. 4.19 Tostat. 2. The speciall reason therefore why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the creation were finished 3. But that a day of rest was necessary to be appointed for the people of God divers reasons may be yeelded 1. This day was appointed and given ad destructionem erroris for the destruction of error because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they 2 Pet. 3. which say Where is the promise of his comming for convincing their error the Lord commanded this day to be kept as a monument of the creation 2. Datum fuit ad instructionem fidei redemptionis it was given to instruct in the faith of our redemption to signifie that Christs flesh should rest in the grave according to that saying in the 16. Psalme My flesh shall rest in hope 3. Datum fuit ad figurandum veritatem promissionis it was given to prefigure the truth of the promise both in our spirituall rest from sinne Corpus à peccatorum jugâ— requiescere facientis Causing our body to rest from the yoake and servitudâ— of sinne Damascen lib. 4. de orthodox fid cap. 24. as also in our everlasting rest in the Kingdome of God Futuram sanctorum requâ—em hinc significans Signifying hereby the rest of the Saints to come Cyril in Ioan. lib. 4. c. 51. And we looke for rest from three things A laboribus hujus vita à tentationum concussione à diaboli servitute From the labours of this life from the trouble of tentation from the service of the Devill Thomas 4. It was ordained ad inflammationem amoris to inflame our love that being free from worldly labours we might better attend upon God 5. Datum fuit ad opera pietatis it was given for the works of pietie for otherwise some would be so covetous that they would never leave working for gaine Thom. in opuscul 6. Vt quietâ— repararentur corpora That the bodies should be refreshed by this rest For some through their insatiable greedinesse could scarse have afforded any rest unto themselves especially unto them which were at the command of others as children and servants Simler QUEST IV. Whether the precept of keeping the Sabbath were altogether ceremoniall 1. SOme were of opinion that the Sabbath was onely temporary that did bind the Jewes for a time thinking that the ancient Patriarks as Adam Evah Noe kept no Sabbath Tertullian Which is not true of the observation of the Sabbath in generall seeing it was sanctified by the Lord himselfe immediately after the creation which the Patriarks were not ignorant of but onely of that strict exact and rigorous observing the Sabbath which indeed was onely enjoyned the Jewes Simler 2. Other seeme to be of opinion that the Sabbath was altogether ceremoniall and that Christians therefore are not now bound unto the observation of dayes as the Apostle for this rebuketh the Galathians Yee observe dayes and mâ—neths times and yeares Galath 4.10 Thus the Anabaptists object But if this precept were altogether ceremoniall it could be no part of the Morall law and seeing the Israelites were charged to keepe other festivals also as well as the Sabbath as the feast of the Passeover of Pentecost and of Tabernacles with others whereof no mention is made in the Morall law but onely of the Sabbath it is evident that the Lord himselfe did make a manifest difference betweene that and all other festivals neither is the keeping of the Lords day now an observing of dayes seeing Christians doe celebrate this day without any opinion of holinesse or necessitie tied unto the day as the Jewes kept their Sabbath But this error of the Anabaptists shall be confuted more at large afterward among the places of controversie 3. Wherefore this precept is partly morall partly ceremoniall as to have some set time to attend the service of God it is morall and naturall Secundùm dictamen rationis naturalis aliquod tempus deputat homo Man according to the device of naturall reason will appoint some time for Gods service Thomas For all nations in the world unlesse they bee these inhumane and savage people which inhabite in the extreme and remote parts of the world as the Garamants and Anthropophagi Men-eaters which dwell toward the South pole and they which inhabite the Islands Orcades and other remote regions toward the North all other nations of any humanitie and civilitie did spend much time in the worship of their gods Tostat. But it is legall or ceremoniall in that some speciall day is prescribed and set apart for the service of God
Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem attende c. In all thy works wait for
Wherefore thou by thy covetousnesse doest defraud thy selfe of a double benefit August ibid. 6. The withholding of tithes and duties commanded by God is a meanes to procure Gods curse upon the earth as the Lord saith by his Prophet I will send a curse upon you and will curse your blessings c. Behold I will corrupt your seed and cast dung upon your faces c. and yee shall know that I have sent this commandement unto you that my covenant which I made with Levi might stand c. Upon which words Hierome thus writeth Quia mihi non reddidistis decimas primitias ideo in penuria fame maledicti estis Because ye have not rendred unto me tithes and first fruits therefore are ye cursed with penurie and famine Augustine also Si tu illi decimam non dederis ut tu ad decimam revoceris c. This is just with God that if thou pay not the tenth thou shalt thy selfe be brought to the tenth c. Novem tibi partes retractae sunt quia decimam dare noluisti c. Nine parts are taken from thee because thou wouldest not pay the tenth Dabis impio militi quod non vis dare sacerdoti c. Thou shalt give to the wicked souldier that which thou wilt not give to the devout Priest c. That is either by unseasonable weather or by the invasion or spoile of the enemie or by some meanes or other thou shalt lose thy wonted increase QUEST LVII Whether this law be understood of the redemption of the first borne or of their consecration to Gods service Vers. 30. THe first borne of thy sonnes shalt thou give me 1. Osiander with some others understandeth this of redeeming the first borne with money as before chap. 13.13 they are bid to buy out their first borne But if this law intended the redemption of the first borne onely then it had beene lawfull for them presently to redeeme their first borne but so was it not for then there should have beene no Ministers for the service of God for the Levites came not into the place of the first borne untill the second yeare the first moneth of their departure out of Egypt therefore untill that time the first borne were not to be redeemed but after this law published which was in the third moneth of the first yeare not long after the Morall law was delivered the first borne sacrificed still chap. 24.5 and therefore were not as yet redeemed 2. Therefore the law of redeeming the first borne is not here onely insinuated but that they should be also consecrate unto the service of God Non intelligitur lex de redemptione primo genitorum sed de applicatione ad Deum The law is not understood of the redemption of the first borne but of their applying unto the service of God untill the separation and division of the Leviticall tribe and then to be redeemed with money So by this law is confirmed that ancient custome which of a long time continued among the people of God that the first borne should be the Priests and sacrificers Though in the first age of the world this distinction was not brought in but they indifferently sacrificed as well the first borne as others as we reade of Caine and Abel Tostat. quaest 18. 3. This law of the first borne is more at large set forth chap. 13. but here repeated ut hominum socordiam excuteret c. to shake off their drowsinesse and negligence and to stirre them up to a diligent observation of the law Gallas And now by a solemne law that is enacted which was given onely in precept before Simler 4. Augustins distinction may here bee received betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first borne which are understood to have beene either of men or beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first fruits of their grounds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were the first of the fruits sed jam redactis de agro but now brought out of the field as of their dow flower and such like QUEST LVIII Why the first borne of cattell were not to be offred before the eighth day Vers. 30. SEven dayes shall it be with his damme 1. Whereas it is said before Likewise shalt thou doe with thine oxen c. R. Salomon thinketh that as the first borne of men were not to be redeemed till after 30. dayes at the time of the purification so the first borne of the oxen should be kept 30. dayes with the owner and of sheepe 50. dayes before they were offred unto God And this terme of seven dayes is not limited saith he for the first borne but for other sacrifices which the Priests should not offer before the eighth day Contra. But this word likewise onely signifieth that they should offer the first borne of their cattell as before it is said of their sonnes it cannot have any such reference to any such terme because there was none mentioned before and why was not the terme of eight dayes as well to hold in the oblation of the first borne as in other sacrifices 2. Oleaster is of a contrarie opinion that these eight dayes are limited as well for the first borne of men as of cattell But it is unlike and without all probabilitie that the first borne of children should be taken from their mothers upon the eighth day 3. Therefore this precept concerneth onely the first borne of cattell that because they were weake and of an imperfect substance till the eighth day they should not offer that cujus nullus usus inter homines whereof there was no use among men Gallas 4. It was not necessarie that precisely upon the eighth day it should be offred unto God but that not before the eighth day at any time after the eighth day it might Tostat. quaest 18. 5. As in the offring of the first fruits the law provideth they should use no delay nor bee slacke to pay them because it might bee an advantage to the owner so here order is taken that they should not make too great haste in offring the first borne of their cattell to be rid of them the sooner Simler QUEST LIX Of the meaning of this law whether it were mysticall morall or historicall 1. SOme thinke that the eighth day is prescribed for the oblation of their first borne because that day was appointed also for circumcision Calvin 2. Some to prefigure the institution of the Lords day which should succeed the legall Sabbath upon the eighth day Pelarg. 3. Rabanus maketh this mysticall application that as the first borne was kept seven dayes with the damme and presented the eighth so oportet nos in praesenti tempore c. honorum operum primogenita elaborare c. so we should in this present time of the world labour out the first borne of our good works untill we shall bee presented at the resurrection which is as it were the eighth day before the tribunall
done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said to offer a man into ones hand when he is suddenly killed
Exod. 21.13 Tostatus who also includeth the punishment of death inflicted by the Magistrate that when the transgression is apparent and found out by witnesses then the Magistrate putteth to death as the man was stoned that gathered stickes Numb 15. But if the profaner of the Sabbath escape the punishment of man the judgement of God shall overtake him Tostat. qu. 12. 6. But beside these kinds of death which shall bee inflicted here in that it is said He shall die the death the other phrase In being cut off from among his people sheweth that beside there remaineth for them everlasting punishment in the next world as the Lord threatneth to the prophane fire unquenchable Ezech. 20.47 QUEST XVI Why the seventh day is called Sabbath Sabbaton Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah 1. Whereas the words in the originall are sabbath sabbaton some Hebrewes by the first understand the determined time of the Sabbath from evening to evening but because they know not certainly where the rest of the Sabbath should begin and where it should end they have added an houre more at the beginning and an houre at the end of the Sabbath and this they say is called sabbaton which is a diminutive word which is formed by putting to on as of ish a man is derived ishon a little man But it is a weake conceit to imagine that their additions which are brought in only by their tradition should be grounded upon Scripture 2. Oleaster therefore as the Hebrewes make both these words sabbath and sabbaton proper names for the seventh day of rest so hee translateth them thus requies requiri it shall be a rest of rest making them both appellative and common names because there was a greater rest required on the Sabbath than upon any other day whereupon in the Gospell Ioh. 19.31 the Sabbath is called a great or high day it was greater than the Passeover But Oleaster is deceived in this collection 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath 2. And though it be true that the Sabbath was a greater day of rest than the Passeover wherein they were allowed to do such works as were about that which they should eat Exod. 12.16 which were not lawfull upon the Sabbath Exod. 16.23 yet the rest of the Sabbath was not greater than of all other festivals for the tenth day of the seventh 〈…〉 where the same word is used 3. Therefore it is better interpreted It is the Sabbath of rest to make the first a proper name and peculiar to the seventh day and the other common So reade Vatad Iun. Pagâ—in agreeing with the Lat. Chald. Septuag who thus interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath a rest holy unto the Lord. 4. Now in that there is so often mention made of rest there is more intended than the outward rest of the bodie only as though it were sufficient to spend all the day in lying downe playing sleeping 〈…〉 die â—acra opera perficienda sunt but upon that holy and sacred day sacred exercises also should be performed Lippoman QUEST XVII How the observation of the Sabbath is perpetuall Vers. 16. THat they may observe the Sabbath 〈…〉 their generations for an everlasting covenant 1. The Jewes hereupon doe take occasion to raile upon Christ tanquam 〈◊〉 as a law breaker for abolishing the Sabbath and so they presse these words literally as though the Lord ordained that the Sabbath injoyned them should be perpetuall But beside that the word gholam or 〈◊〉 doth not alwaies signifie that which is indeed perpetuall and eternall but sometime onely a long time Calvine or 〈…〉 a time not limited or determined the words which are annexed Throughout your generations shew that the perpetuitie of this Sabbath is restrained to their posteritie and that as long as their policie and Common-wealth continued Osiander 2. Some doe understand it to bee eternall in this sense quia erat â—terna rei signum because it was signe of a thing eternall August qu. 139. that is of our everlasting rest in Christ aternum manet ipso effectu it remaineth eternall in effect Calvine that is in ceasing from the works of sin 3. Some thinke that it is called perpetuall with relation unto the time of ceremonies quamdiu vellet Deus observari statum 〈◊〉 imperfectum Iudaicum c. as long as God would have that imperfect state of the Jewes to be observed Tostat. 4. But as I refuse not these two last interpretations so I thinke that there is more signified that God would have perpetually observed a day of rest set apart for his service though not that precise day prescribed to the Jewes as long as the world endureth so that it is not only spiritualiter sed moraliter aternum spiritually but morally eternall Pelarg. and not onely appointed for a politike order to avoid confusion that the people should have some certaine day to meet together in to heare the Word and receive the Sacraments Gallas For if the keeping of the Lords day were only grounded upon policie then any other day might as well be set apart as this which is now observed But I say further with Pelargus Nobis servâ—vissime demandatam religionis exercenda curam That the care of the practice of religion upon the Lords day is straitly commanded us atque ad cam noâ— perpetuo â—lligari and that we are for ever tied unto it by the institution and practice of the Apostles Act. 20.7 1 Cor. 16.2 who as Gallasius well concludeth did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath Spiritu Dei quo ipsi regebantur by the Spirit of God whereby they were guided And here Thomas giveth a good note why the Sabbath onely is here mentioned the other festivals of the Jewes being omitted wherein there was a commemoration of some particular benefits as in the pasch of their deliverance out of Egypt on the Sabbath pracipuum beneficium creationis the principall benefit of the creation was remembred which is generall to all people and not peculiar only to the Jewes beside therein was prefigured Quies mentis in Deâ— in prasenti per gratiam in futuro per gloriam The rest of the mind in God in the present by grace and in time to come by glorie Thomas Therefore seeing the seventh day of rest is a commemoration of the creation of the world and includeth a memoriall of Christs resurrection upon that day and is a symbole of our everlasting rest in heaven it ought to be perpetually observed QUEST XVIII Whether the world were made successively in time or in an instant Vers. 17. FOr in six daies the Lord made heaven and earth 1. Oleaster well concludeth from hence that God made the world and the things therein not all at once but successively one day after another which he proveth by these reasons 1.
doe not onely bring nothing but take away from the Church such things as have been bestowed thereon are accursed Marbach As Achan was that stole the wedge of gold which should have gone to the Lords treasurie Iosh. 6.19 CHAP. XL. 1. The Method and Argument HItherto from the 35. chapter is set forth the framing and working of the Tabernacle and the things thereunto belonging now in this chapter the erection of the Tabernacle is described with the disposing of everie part thereof and the Lords approbation there are three parts of the Chapter 1. The Lord giveth Moses commandement and direction what he should doe 1. He is bid to erect the Tabernacle and to bring in every thing thereunto belonging to vers 8. 2. Hee is commanded to consecrate both the Tabernacle and the things therein with oyle vers 12. 3. Then to consecrate Aaron and his sonnes to vers 15. 2. Then the execution followeth 1. Moses setteth up the Tabernacle with the boords and coverings vers 18 19. 2. He bringeth in such things as were to be placed in the most holy place vers 20 21. then hee disposeth those things which belonged to the outward part of the Sanctuarie as the table of shew bread the candlesticke the golden Altar to vers 27. 3. He placeth such things as were in the outward Court the brasen Altar and the Laver shewing the use thereof to vers 33. And lastly hee reareth up the outward Court round about vers 33. 3. The Lords approbation followeth which was partly by an extraordinarie signe the cloud filled the Temple so that Moses could not enter vers 34. partly by an ordinarie the ascending and going of the cloud before them vers 35 36 38. 2. The divers readings Vers. 1. The Lord had spoken I. better than then the Lord spake c. B.G. cum caeter for the Lord did not speake to Moses upon the first day of the moneth but before that he should begin to set it up then Vers. 2. In the day of the first moneth even the first of the moneth G.A.P.V. better than in the first day of the first moneth B. or the first moneth the first day of the moneth L.C. or in one of the first moneth in the first day of the moneth S. For in these readings the order of the words in the originall is not kept in the season of the first moneth I. but the word is bejom in the day of the first moneth 3. The questions discussed QUEST I. When the Lord spake unto Moses to set up the Tabernacle THen the Lord spake c. 1. The Lord spake not to Moses as some thinke upon the first day of the first moneth because the Lord biddeth him upon that day to set it up the Lord would have said to day thou shalt set it up if he had spoken to Moses the same day and not have set him the day and moneth Moses indeed would have omitted no time after the Tabernacle was finished yet that sheweth not that presently upon the Lords commandement he went about it for he was to expect the time which the Lord had limited where no time is set there obedience is presently required 2. Neither yet is it like that the Lord thus spake unto Moses the next day before for then he would have said to morrow shalt thou set up the Tabernacle the day and moneth needed not to be expressed 3. Wherefore it is more probable that the Lord knowing what time all the worke of the Tabernacle should be finished spake unto Moses some few daies before that upon the first day of the first moneth he should begin to set up the Tabernacle Tostat. qu. 1. QUEST II. Why so often rehearsall is made of the Tabernacle and the parts thereof Vers. 3. THou shalt put therein the Arke of the Testimonie c. 1. Here againe in this chapter are rehearsed in order the things as they should be ordered and placed in the Tabernacle The most Interpreters omit these six last chapters as Procopius Ferus Borrhaius with other because they containe but a rehearsall of the things before described in the former chapters But seeing the Spirit of God vouchsafed so often to make mention of the same things we must not take this repetition to be unnecessarie for there is nothing in the Scripture superfluous Simler 2. And for this cause is this rehearsall made because the things before were confusedly spoken of but now they are set downe in their order how everie thing shall be placed Iun. Analys 3. And another reason of the repetition may be this here the instruments of the Tabernacle are described together with the use as the table with the bread the candlesticke with the lampes the Laver with water because presently upon the erection of the Tabernacle all these things were to be ministred in at the consecration of the Priest Tostat. qu. 3. 4. It was necessarie also that these things should be rehearsed Vt tempus erectionis Tabernaculi usus illius diceretur à Deo That both the time of erecting the Tabernacle and the use thereof should be knowne and said to be of God Cajetan QUEST III. Why all the parts of the Tabernacle are not said to be alike sanctified Vers. 9. THat it may be holy 1. Heere are divers degrees of sanctifying noted it is said of the brasen Laver only thou shalt sanctifie it of the Tabernacle thou shalt sanctifie it and it shall be holy but of the Altar it is said thou shalt sanctifie it and it shall be most holy because it was not onely sanctified in it self to holy uses but it sanctified other things as the sacrifices which were laid thereupon Cajetan 2. By this difference is signified the divers degrees of sanctification in the Church Christ is the Altar most holy by whom all his members are sanctified for their sake he sanctified himselfe upon the Altar of the crosse as our blessed Saviour himselfe saith For their sakes sanctifie I my selfe that they may be sanctified through the truth Ioh. 17.19 the Church now is sanctified but it shall not be perfectly holy till it be admitted into the heavenly sanctuarie Simler QUEST IIII. VVhether it be lawfull for one to sue for a Bishopricke or benefice or other Ecclesiasticall preferment Vers. 12. ALso thou shalt bring Aaron and his sonnes Tostatus heere moveth a question whether it be lawfull to seeke or desire any office or calling of the Church Wherein his resolution is this 1. It must be considered whether the place which is sued for bee â—nus vel honâ—s a place of burthen and labour or of honor of the first it is not unlawfull for one to offer himselfe as to take Orders so he be not unfit thereunto because to be admitted to Orders simplie is a place of labour but to sue for a Bishopricke or a benefice because the one hath honour and profit annexed the other maintenance and living he holdeth it to be a deadly sinne
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the paradise of pleasure s. H. hegan a garden guâ—â—den signifieth delight but paradise is derived from pardes which signifieth an ovehard 16. thou shalt freely eat T.g. in eating eat b. heb eat thou H. thou shalt eat meat s. 18. an helper like him b.h. meet for him T.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to hâ—m hâ—b as before him Chenegdo v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to him s. 23. she shall be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman s. virago a mannes h. T. a woman or mannes â— g he ish a man ishah a wâ—man virissa a viresse P. v. 8. the Lord planted a garden eastward in Eden b.g. T.s.p. the Lord planted a paradise of pleasure from the beginning H. C micchedem from the east v. 17. thou shalt eat c. thou shalt die â— g T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—t ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall dye s. in the plurall v. 21. an heavy or deepe sleepe b.g. soporem a sound sleepe T.h.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an extasis which is of the minde rather than of the body f. tardemah of radham a sound sleepe heb v. 24. they shall be one flesh b.g. T. heb they two shall be one flesh s. H. which reading because it keepeth the sense is approved in the Gospell Matth. 19.5 v. 24. shall leave her father and mothers bed Ch. shall leave father and mother câ—t The Exegesis or Theologicall explication QVEST. I. How God is said to have rested 1. GOd rested from all his worke â— Neither as being weary in working but resting is here taken only 〈…〉 or leaving to worke 2. Neither did he rest from his workes to receive any use thereof or benefit to himselfe but the wiseman sheweth how God taketh delight in his workes Prov. 8.31 I tooke my solace in the compasse of the earth and my delight is in the children of maâ— he made all things for 〈◊〉 use and man for his owne glory not that by man there is any new accession of glory to God which he had not for infinite was the glory of the blessed Trinity before the world was Ioh. 17.5 but by man Gods glory in the world is manifested not to Gods benefit but to his owne everlasting reward 3. Neither is God said simply to rest but only from the workes of the creation by his providence he worketh still in the preservation of those things which he hath made Iohn 5.17 My father worketh hitherto and I worke QVEST. II. How the Lord is said to have made an end of his worke the seventh day Vers. 2. IN the seventh day God finished his worke c. 1. Not that God made any of his workes upon the seventh day as Hierome urgeth this place against the Iewes tradition in Genes 2. neither is it so said because God in the last point of the sixt day finished his worke which therefore is counted of the seventh as the Hebrewes 3. Neither need we with the Septuagint to read sixt for seventh which were a corrupting of the text 4. Nor yet with some Hebrewes to understand the creation of the seventh day for God had already appointed the dayes to follow in order and the dayes are not properly said to bee created but the workes made therein 5. Neither yet doe wee approve the conceit of Aben Ezra who saith that the end or absolution of a worke is no worke 6. But without any more controversie the meaning is no more but this that God had now already upon the seventh day finished his worke the finishing was done before but now the Lord beheld it as complete and perfect Mercer Iun. QVEST. III. The meaning of these words vers 3. which he created to be made Vers. 3. WHich he created to be made 1. This is neither to bee referred to the eternall purpose of God to create those things which after were made as Rupertus lib. 2. de Trinitat c. 18. for Gods decree and purpose to create the world is of like eternity to himselfe but the creation had a beginning 2. Neither by these words to be made is signified the power of generation given to the creature to make like to it selfe for from this worke Gods providence ceaseth not still 3. Neither is insinuated thereby the end to the which and order wherein every thing was made as Cajetanus for this was done in the creation that beside it there need no new making 4. But either it is a phrase of the Hebrewes who for more certainty and emphasis of speech doe use to double the word as vers 16. in eating thou shalt eat vers 17. in dying thou shalt dye that is shalt freely eat and surely die so God created in making that is powerfully and wonderfully made Mercer or the words are inverted and may be placed thus in setting making before created as Tremellius and R. Isaac he rested from making the work which he had created 5. Or if we make any difference the creation was in the beginning of heaven and earth as the matter and substance the making was of the forming of the creatures on the six dayes out of that substance before by God created and prepared Muscul. 6. But most ridiculous and blasphemous is that fable of some Hebrewes that this worke which God created to make and made not were the Faunes and Satyres which God made in the evening upon the sixt day and being short of time could not finish them ex Muscul. QVEST. IIII. The Sabbath instituted of God after the creation Vers. 4. GOd blessed the seventh day and sanctified it Here wee have the institution of the Sabbath which afterward was revived by the promulgation of the morall law We refuse therfore the erronious opinion of Tostatus and Pererius two Popish writers who do think that this sanctifying of the Sabbath is here mentioned by way of anticipation being not instituted till the time of Moses for every day to man in the state of innocency should have beene a Sabbath neither was there any positive precept given to Adam in Paradise but only that of not eating the forbidden fruit Perer. in Genes lib. 1. p. 223. But in this affirming they are grosly deceived 1. Man had now transgressed before the Sabbath was instituted as afterward shall be proved and therefore they doe out of time urge the state of mans innocency 2. If man had continued in that state seeing he was appointed to keepe the garden and not to live idly no not in Paradise it is most like that even then he should have kept the Sabbath as a rest intermission even from such labour as became that place and as a symbole unto him of a further perfection to bee attained unto 3. That the Sabbath was instituted now the creation finished it may appeare by the fourth commandement Exod. 20.11 where this reason of the law is given For in six dayes the Lord made
heaven and earth c. 4. It is also evident that the Sabbath was kept by godly tradition before the morall law was given as Exod. 16.23 To morrow is the rest of the holy Sabbath to the Lord. 5. Thus the fathers ground the institution of the Sabbath upon Gods example in this place as Hierome trad in 2. Gen. Augustine Psal. 80. and Origen thus answereth Celsus lib. 6. objecting if God were weary that he needed to rest God rested saith he ut nos ab operibus quiescentes c. that we resting from our works should celebrate that day QVEST. V. Of the generations of the heaven and earth how to be understood Vers. 4. THese are the generations c. 1. This word generations is not here to be taken actively as some of the Hebrewes for those things which the heaven and earth brought forth of themselves but passively for the beginning and originall of the heavens and earth 2. The Masorites note that this word toldoth which signifieth generations is twice only found fully written with vau in the beginning in this place after the world was finished and in the generation of Phares in the end of Ruth and they yeeld this reason thereof because this generation in the perfection of the world was complete and that other whereof Messiah should come but all other generations are imperfect and therefore they are defective in letters but these observations are curious ex Mercer QVEST. VI. Of the name of God Iehovah Vers. 4. IN the day that the Lord God 1. This is the first place of Scripture where the Lord is called by his name Iehovah 2. The reason whereof the Hebrewes make to be this that as Elohim is a name of power and justice given unto God in the creation so now Iehovah a name of mercy is attributed unto God the whole worke being finished because therein his mercy appeared or rather now after God had made his worke full and complete he is also set forth in his full and complete titles Iun. 3. The Hebrewes very superstitiously forbeare the reading or naming of this word Iehovah and use in stead thereof Adonaei which word we confesse is soberly to bee used and that it conveniently cannot bee pronounced because it borroweth all the prickes from Adonai and wee condemne also the heathens profanation of this name who derive from them the oblique cases of Iupiter Iovis Iovi 4. This name Iehovah some would have to expresse the Trinity because it consisteth of three kinds of letters some by He double understand the two natures of Christ but this is too curious It is derived of haiah which signifieth Gods being and essence and therefore hee is called Iehovah as by whom man and all things else have their being ex Mercer QVEST. VII The world made in six dayes and not all at once Vers. 4. IN the day that the Lord made the earth and the heavens From this place Augustine would gather that all the worâ—d was made in one day and that Moses doth divide the creation into six dayes worke that it might be the better understood of the simpler sort l. 4. de genes ad lit c. 21. the same was the opinion of Philo Iudaeus Procopius and Cajetanus a Popish writer But this opinion cannot stand 1. It is contrary to the Scripture Exod 21.11 For in six dayes God made heaven and earth And Moses writing the story of the creation must be taken plainly as he writeth For if the world was made at once how can it be true that it was made in six dayes 2 Augustine other-where holdeth the contrary that the world was not made in one day but in order and he giveth this reason because if the creatures had beene made together non haberent sensum infirmitatis c. they should not have the like sense of their infirmity as now they have one seeing another made before them quaest 106. ex vet testam Ambrose giveth the like reason ne increata crederentur the creatures were not made at once lest they might be thought not to have beene made lib. 1. Hexem c. 6. 3. Whereas Moses here saith in the day we will not answer with Gregory that it is so said because the matter or substance of the creatures was created at once in the beginning Gen. 1. 2. though they received their forme and perfection afterward lib. 32. moral c. 10. this also is Iunius opinion in his last edition for as yet the day was not created nor the light when the heaven and earth were made in the beginning and Moses here directly speaketh of the plants and herbs that were not made before the third day I allow rather Tremellius judgement in the first edition who translateth for in the day beâ—om in the time a part being taken for the whole as afterward vers 17. in â—he day thou eatest thereof that is in the time whensoever thou shalt eat thereof thou shalt dye the death so also Mercerus QVEST. VIII Of the mist that went up from the earth Vers. 6. BVt amyst went up because the Latine text readeth a fountaine Augustine being unskilfull of the originall much busieth himselfe about this matter sometime thinking that one fountaine is here taken for many whereby the earth is overflowne other while that some great river as Nylus might water the earth lib. 5. de genes ad lit c. 9. Others taking that to be impossible doe only understand Paradise to have beene watered with this fountaine as Albinus contrary to the text which saith it watered all the earth yea to make this matter more doubtfull the interlineary glosse saith that there fell no raine before the floud but that all the earth was watered with the fountaines and springs of the earth Wherefore to cleare these doubts we are to resort to the originall word gnedh which signifieth a vapour or a myst and let it here be noted that Perâ—tius a Jesuit writing upon Genesis in this place forsaketh the vulgar latine text and cleaveth to the Originall It being then agreed that wee are to read not a fountaine as Hieromes translation hath and the Septuagint but a myst or vapour yet there remaineth another doubt for some read affirmatively but a vapour ascended as all the interpreters but Tremellius who understandeth it negatively joyning it thus with the former verse there was not a man to till the ground or any vapour had ascended c. and so he would have the negative ain not used before to be supplied here This I take to be the best reading both for that it is most agreeable to the text which sheweth that God created the plants without any naturall helpe either of raine or mysts or artificiall of mans labour that neither raine had yet descended nor vapours ascended As also because the manner of Scripture phrase will beare it as Exod. 20.4 Thou shalt not make to thee any graven image or any similitude c. where throughout the whole
not of the dust as some read but dust of the earth to shew that man is nothing else but duâ—t as the Lord afterward said unto him Dust thou art the Lord compounded the bodie of man both of the dust red clay of the earth called adamab whereof Adam had his name 3. But where God is said to breath into man the breath of life we neither thereby understand with Ramban that God inspired into Adam his reasonable soule as part of his owne substance neither yet doe we thinke that God used any materiall blast nor yet is it only a metaphoricall speech uttered according to our capacitie as Mercer neither doe we understand here only the vitall and sensitive facultie to be given to man with Musculus for the words following he was made a living soule which S. Paul setteth against a quickning spirit 1. Cor. 15.45 doe shew more than life and sense therefore I thinke that properly the breathing of the breath of life is to be referred to the vitall power yet so that the soule of which that facultie dependeth must be understood together to have beene infused and inspired by the spirit of God which is here signified by the breathing of God so that mans creation is set forth in three degrees the forming of his bodie the giving of it life the endewing of him with a reasonable soule created after Gods image Gen. 2.26 QVEST. XXI Whether Adam were created in Paradise Vers. 15. THen the Lord tooke the man and put him into the garden of Eden that he might dresse it and keepe it Wee reject their conceit that imagine that Adam was created out of Paradise as also Eva as Iosephus lib. 1. antiquit c. 1. and Rupert lib. 2. de Trinitat c. 22. because it is said the Lord tooke the man c. Contra. 1. God is said to take him not as remooving him out of another place but shewing him what he should doe namely to keepe the garden 2. The word javach signifieth to leave as Iud. 3.1 These are the nations which God left God then left Adam in Paradise where he had made him as before is expressed vers 8.3 It is evident that Eva was made out of Adams side in Paradise by the order of Moses narration it is therefore most like that Adam also was made there 4. Where it is objected Gen. 3.23 that God sent Adam out of Eden to till the earth whence he was taken as though he were taken from the earth out of Paradise there by earth is not understood any speciall kind of earth but generally that element out of the which he was created for as well that ground within where Paradise was planted as that without was earth QVEST. XXII Wherefore Adam was placed in Paradise TO dresse and keepe the garden 1. Though man should not have toyled or wearied himselfe with any labour in Paradise for that was laid upon him as a punishment afterward to eat his bread in the sweat of his browes Gen. 3.19 yet it is evident that hee should have exercised himselfe in some honest labour even in Paradise 2. As his charge was both to dresse the garden in planting and nourishing of trees in which kinde of husbandrie many even now doe take a delight and hold it rather to bee a recreation than any wearinesse unto them as also to keepe it from the spoile of the beasts 3. This labour was enjoyned Adam 1 that beeing thus occupied in continuall beholding of the goodly plants in Paradise he might thereby bee stirred vp to acknowledge the goodnesse and bounty of the Creator 2. as also thereby the Lord had respect to our instruction that if Adam was not to live idely in Paradise much lesse should we spend our daies now in doing of nothing QVEST. XXIII Whether the precept given to Adam were only negative Vers. 16. ANd the Lord commanded him saying Thou shalt eat freely of every tree of the garden c. From these words divers questions are moved First wee doe not thinke with Thomas Aquinas par 1. qu. 97. art 3. that this precept was as well affirmative in commanding Adam to eat of all other trees as negative in forbidding him to eat onely of one tree 1. This precept to eat of every tree should have beene burdenous to Adam and a restraint to his liberty if hee should have beene tyed to eat of all and not where him liked 2. It had beene superfluous seeing his owne naturall appetite would have moved him to eat of the food appointed for him for though Adam in the state of innocency should not have beene pinched with such hunger and thirst as wee now are yet a naturall appetite to his meat hee should have had for otherwise his food would not have beene pleasant unto him 3. Eva best sheweth what Gods precept was Gen. 3.2 We eat of the fruit of the trees of the garden but of the fruit which is in the middest of the garden God hath said ye shall not eat of it Gods charge then was only negative not to eat the other to eat of the trees was left unto their choice QVEST. XXIIII Whether the precept was given both to Adam and Eve SEcondly though Augustine doe thinke that this precept of not eating was given only to Adam and by him to Eva lib. 8. de genes ad lit c. 17. yet we hold it more probable that God gave this charge unto them both together 1. Eve confesseth that God spake unto them both and said Yee shall not eat of it Gen. 3.2 2. The Lord saith unto both of them together Gen. 1.19 Behold I have given unto you every herbe and every tree c. at which time also it is like that he gave them the other prohibition of not eaâ—ing of that one tree for if God had made that exception before he would not have given a generall permission after or if this generall grant had gone before the exception comming should seeme to abrogate the former grant 3. The Septuagint seeme to bee of this minde that this precept was given both to Adam and Eve reading thus in the plurall number In what day ye shall eat thereof ye shall dye and so doth Gregory read lib. 35. moral c. 10.4 But though in the originall the precept be given in the name of Adam only that is so for that Adam was the more principall and he had charge of the woman and for that the greatest danger was in his transgression which was the cause of the ruine of his posterity or as Mercerus well noteth Adam was the common name both of the man and woman Genes 5.2 and so is taken vers 15. and likewise here QVEST. XXV Why the Lord gave this precept to Adam THirdly if it be asked why the Lord gave this precept to Adam 1. we answer with Gregory lib. moral 35. c. 10. that for the better triall of Adams obedience it was fit he should bee prohibited to doe that which of it selfe was
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
in the garden in the coole of the day 1. This was neither some great wind or terrible voyce which went before God as when he spake to Elias to betoken the Lords comming for the Chalde paraphrast translateth the voice of the word of God 2. Neither yet need we run to allegories as with Irenâ—uâ— that this walking of God in the coole of the day did shadow forth the comming of Christ toward the end as the evening of the world 3. Nor with Gregory that man having lost the fervent heat of charity did now slumber in the shadow of sin as in the coolenesse of the aire 4. Nor with Rupertus that as men risen from sleepe doe walke in the coole aire so God now awaked commeth forth having beene as it were asleepe before while hee suffered Satan to tempt our parents 5. But the meaning is plaine that after man had transgressed in the eventide or sunne-set when the winde in those countries adjoyning to the sea useth most to be stirring the Lord sheweth himselfe to Adam and calleth him to account the winde of the day brought the sound of Gods voice to Adam Iun. So then this word walking is neither to be referred to Adam nor yet properly to God but he heard Gods voyce walking and comming toward him afarre off Aug. And this winde was no extraordinary tempest as Mercer shewing Gods approaching neither doth it properly describe the time of the day neither the morning as Calvin noonetide as the Septuagint or eventide as the Hebrewes although I thinke it most probable that Adam fell in the evening of the same day of his creation but it expresseth only the manner how Gods voyce was brought by the whisking wind to Adam some doe take haiâ—m not for the day but the sea from whence the lowdest winds doe come but that is not so proper in this place The voyce which Adam heard was not a sound only of Gods comming as Iun. but it was the same voice which is expressed v. 9. when God called to Adam first afarre off when Adam hid himselfe and then neere hand QVEST. XX. Why Adam hid himselfe ADam hideth himselfe when God first began to call unto him 1. not for that as Irenaus thinketh hee thought himselfe unworthy to come into Gods presence 2. or as Augustine did he it only as a man amazed not knowing which way to turne himselfe 3. but being guilty of transgression he thought simply to hide himselfe from the presence of God as Iob expoundeth If I have hid my sin as Adam c. Iob 31.33 QVEST. XXI How God diversly speaketh unto man Vers. 9. THe Lord called to the man God diversly hath used to speake unto man either by himselfe by his secret inspiration and revelation as he did to Isaiah 2 Kin. 20.4 or by his messengers the Angels who spake sometimes by voyce only as Ioh. 12.28 there came a voice from heaven sometime by vision internall such as was the ladder that Iacob saw in his dreame Gen. 28. externall sometime in humane shape as to Abraham Gen. 18. by other creatures either without sense as by fire in the bush to Moses or having sense as the Angel spake in Balaams asse Now the questioÌ„ is which of these waies God talked with Adam for I neither thinke with Gregory that Adam per AngeluÌ„ increpationis verba audivit that Adam was rebuked by an Angel for v. 17. the Lord saith because thou hast eaten of the tree wherof I coÌ„manded thee c. the same God now speaketh to Adam that gave the first commandement concerning the tree neither with Augustine to whom subscribeth Mercerus per creaturam visibiliter factum in that Adam heard the voice of God it was done visibly by some creature for mention onely is made that they heard the voice of God vers 8 10. they saw him not that spake to him Therefore it is like that as God spake to Elias 1. King 19. to our Saviour Christ Iob 12.28 to Moses in the mount yee saw no image in the day that the Lord spake unto you Deut. 4.15 so Adam onely heard the voice of God he saw him not QVEST. XXII Why God asketh Adam where art thou WHere art thou 1. God was not ignorant where Adam was for no place be it never so secret is hid from God but by this question God draweth Adam to confession and acknowledgement of his sinne as afterward the Lord for the same cause asked Cain where his brother Abel was 2. Neither doe we refuse Ambrose collection who saith it was not tam interrogatio quam increpatio so much an interrogation as an increpation that Adam should consider not in what place but in what state he was now and from whence fallen 3. Pererius upon this place noteth well that God by thus saying did declare that Adam was one of those to whom the Lord saith I know not whence yee are Luk. 13.27 that by his sinne he was separated and estranged from God QVEST. XXIII How the Serpent is accursed Vers. 14. THe Lord said to the Serpent because thou hast done this c. 1. God curseth the Serpent because hee was Satans organ and instrument as this standeth with Gods justice to punish the instrument with the principall and he that lay with a beast they were both to bee burned Levit. 20.15 And though the Serpent had no understanding yet God curseth him for mans instruction that he might see how much this their action in seducing him was displeasing to God Mercer 2. Some doe referre the whole curse to the Serpent some apply it wholly to Satan by way of allegory some understand the whole lâ—terally of the Serpent mystically of Satan Mercer But the better course is to give part to the Serpent in this verse part to Satan in the next Iun. Calvin 3. Some doe understand the Serpents cursâ— of the shortnesse of life but other beasts are as of short continuance some Hebrewes understand the going upon his belly of the Serpents long being with young which is seven yeares together the Wolfe Lion and Beare and the Ape bring forth once in two or three yeares the Viper in seven yeares but if this were the curse then woman â—hat goeth nine moneths with childe should be of worse condition in this behalfe than other beasts as the Fox that goeth but six moneths the Sow sixty dayes the meaning of the curse is that the Serpent should be detested of all other creatures as noxious and poysonfull and should be marked with this ignominie to creepe upon his breast Mercer 4. Gechon by Hierome is translated breast Onkeleus readeth the belly the Septuagint both belly and breast because the Serpents breast and belly is altogether and he goeth upon them both the word Halach to walke is not only given to those creatures that walke on foot but to other things that move howsoever as to Rivers Gen. 2.14 to Noahs Arke Gen. 7.18 Muscul. 5. The Serpent did neither
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
they were mine enemies Psal. 139.21 22. 6. Observ. A good Prince preferreth his subjects lives before wealth Vers. 21. GIve me the persons take the goods c. Herein appeareth first the gratitude of the King of Sodome to Abraham that is contented to leave unto him the goods for his great travell Calvin as also this heathen King sheweth one good part of a just Prince that preferreth the life of his subjects before the substance whereas contrariwise a tyrant esteemeth nothing of mens lives in respect of his covetous desire Perer. as Ahab contrived Naboths death to have his Vineyard CHAP. XV. The Method THis Chapter hath two parts containing two ample and large promises made by the Lord unto Abraham the first is as touching his seed vers 1. to vers 8. The second of the inheritance of his seed vers 8. to the end In the first part there is set forth 1. on Gods behalfe the promise 2. On Abrahams behalfe beleefe vers 6. In the first there is the cause Gods goodnesse towards Abraham vers 1. Then the promise of his seed both to bee of his body which is amplified by the contrary that not Eleazar but one of his owne bowels should bee his heire vers 2 3 4. then the number thereof to be as the starres in multitude In the second part 1. there is the promise in generall for the inheriting of the land vers 7. in particular after what time namely 400. yeares captivity 13. to 17. what Countrey vers 18. to 21. 2. The ratifying of the promise by certaine symbols where we have the prescription of the signes and ceremonies to be used vers 9. the preparing of them by Abraham vers 10 11 12. the application or confirmation it selfe vers 17. God causeth a smoking furnace to passe betweene the peeces c. 2. The divers readings v. 1. In prophesie C. in vision caet I will protect thee H.S. my word is the strength C. I am thy buckler caet v. 2. The sonne of the Steward of my house H. the sonne of the Steward which is in my house C.P. the sonne of Messech borne in my house S. the Steward of mine house G. the childe of the Stewardship of my house B. he to whom I shall leave my house T. meshek a Steward or one that is left and so v. 3. he calleth him the sonne of his house that is borne in his house v. 6. beleeved in the word of the Lord. C. beleeved in the Lord caet v. 7. out of the region of the Chaldees S. from Vr of the Chaldees caet Vrh. signifieth a valley v. 8. O Lord God H.C.P.G.B. O Lord God governour S. Lord Iehovah T. heb Adonai Iehova v. 9. Take unto me H.S. take me G. take B.P. take and offer C.T. heb Lathak take three heiferâ— C. of threâ—â— yeare old caet a dove H.S. a young pigeon B.G. sonne of a pigeon C. the chickin of a pigeon T. gozal a pigeon v. 11. he sate with them S. he drave them away caet nashab to blow away v. 12. an ecstasis or trance S. a heavy sleepe fell upon Abraham caet v. 17. a flame was made S. a darke mist. H.C. twilight B. darke night T. there was darkenesse gâ—atah darknesse night v. 20 giants C.B. Rephanu caeter 3. The Explanation of doubts QVEST. I. How God appeared in vision Vers. 1. THe word of the Lord came to Abraham in a vision c. 1. This vision was neither in the night as the Sept. in some translations read for Abrahams faith is here approved v. 6. but men being asleepe cannot shew their faith Cajetan 2. neither was it by secret inspiration as the interlineary glosse for here divers speeches passe betweene God and Abraham 3. Neither was this vision by an Angell as Oleaster Tostatus for he is called Jehova which name is not given to Angels 4. But this vision was in the day as the Lord used to speake to the Prophets Ramban Chald. and the Lord did produce his conference untill the evening vers 17. when the starres appeared Iun. And God for the better strengthening of Abrahams faith did to his word adjoyne some visible signe of his glory Oecolam 5. And this is the fourth time that God had appeared to Abraham twice in the 12. chapter v. 1.7 againe c. 13 14. and now in this place QVEST. II. How God is said to be Abrahams reward I Am thy buckler c. 1. Two things doe cause feare when either wee are afraid of some evill to happen to vs or that some good which wee desire should bee with-holden from us God biddeth Abraham to feare none of these for hee was both his buckler to keepe him from evill and his great reward to give him all good things Per. 2. Some thinke that Abraham feared lest he had committed some sinne in shedding of bloud in the late battell some lest the enemies might gather their strength againe and come upon him afresh some lest the Cananites might envy him because of his strength some lest this victorie might stand for his reward which God promised But it appeareth that none of these things were the cause of Abrahams feare but he was solicitous and carefull for his succession and might somewhat waver concerning the promise made to his seed because hee had yet no childe Mercer 3. Where he saith I am thy reward it is not to be understood causally and to be referred onely to those temporall rewards which are promised afterward as Cajetane and Mercerus consenting to the hebrewes but substantially of the reward also of everlasting felicitie which was laid up for Abraham with God Iun. 4. So that here God promiseth the two greatest blessings that can bee one in this life of perseverance in that God saith he will be his buckler to protect and preserve him to the end and of eternall felicity in saying I am thine exceeding great reward Perer. QVEST. III. Abraham neither was doubtfull or forgetfull of Gods promise Vers. 2. ABraham said 1 Cajetane well noteth that in other visions Abraham was onely an hearer God the speaker but here Abraham maketh answere to God whereby it appeareth that Abraham did grow in confidence and familiaritie with God 2. Neither doth Abraham complaine that he went childlesse as though he had set light by the Lords liberal offer that he would be his reward but because the spirituall blessing depended of his seed he craveth this as the meanes whereby Gods promise toward him concerning the great reward should be effected Calvin 2. Neither did Abraham doubt or was forgetfull of Gods promise that he would give him seed and unto his seed that land Gen. 13.15 But as yet it was not expressed unto him whether his seed should come out of his owne bowels as here the Lord first promiseth or it might bee a seed or sonne adopted as here hee supposeth that this Eleazer should be his heire sic Eucher Rupert 4. Or that
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
penitentiae contempsisse presentia c. because the reward is deferred let no man in his weaknesse repent that hee hath despised things present c. lib. 5. de Abrah c. 3. For God will be their exceeding great reward as our Saviour promised to his Disciples there is none that hath forsaken house or brethren c. for my sake and the Gospels but he shall receive an hundred fold c. Mark 11.29 30. 2. Observ. Honest marriage to be desired to have lawfull heyres Vers. 2. WHat wilt thou give me seeing I goe childlesse c. Abraham desireth not riches or long life for his reward but only that he might have one to heire inherit his labour Ambrose note hereupon is very apt that men should joyne themselves in honest mariage ne hujusmodi suscipiant liberos quos heredes habere non possunt c. lest they beget such children whom they cannot have to bee their heires lib. 1. de Abraham c. 3. for the law saith a bastard cannot enter into the congregation to the tenth generation Deuter. 23. 2. Men therefore if not for shame yet because of their inheritance and succession should give themselves to honest life not to live in adultery and filthy lust who might better goe childlesse than to beget children which should be monuments of their shame 3. Observ. God imparteth his promises not all at once but by degrees to his children Vers. 4. ONe that commeth out of thine owne bowels c. First God promised that Abraham should have an innumerable seed as the dust of the earth Genes 13.17 but yet Abraham knew not whether it should be his naturall or adopted seed now the Lord cleareth that doubt in this place and telleth him it shall be out of his owne bowels yet Abraham was uncertaine whether his seed should bee given him by Sara his wife or some other herein also the Lord resolveth Abraham afterward Genes 17.16 And thus we see that God revealeth not his will at once to his children but by degrees acquainteth them with his gracious promises Perer. and thus is that saying of the wise man fulfilled that the way of the righteous shineth as the light that shineth more and more unto the perfect day Proverbs 4.18 4. Observ. The experience of Gods former mercies confirmeth his servants Vers. 7. I Am the Lord that brought thee out of the c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies Muscul As David because he slew the lion and the beare doubteth not but that hee should overcome the uncircumcised Philistine 1 Sam. 17.36 5. Observ. Gods patience abused bringeth a greater destruction in the end Vers. 16. THe wickednesse of the Amorites is not yet full c. Herein appeareth the great long suffering of God that spareth the wicked to see if they will be brought to repentance But by this example also is made manifest what they are to expect that abuse Gods patience and goe on in their wickednesse that their destruction shall be the more fearefull when it commeth as the Apostle saith that such as despise the patience and long sufferance of God doe heape unto themselves wrath against the day of wrath Rom. 2.4.5 Calvin 6. Observ. Vnjust complaint of persecution in England BUt here I cannot let passe a malicious note of Pererius upon this place wherein he glanceth at the present state of England his words translated stand thus If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England and the power of the English regiment so long to continue hee may leave off marvelling if hee consider what the Lord here saith that the iniquities of the Amorites are not yet full at the length the English shall be complete and then shall come the time of the divine revenge which may seeme late unto us but in respect of the secret reason of Gods providence timely enough which season if any man thinke now not to be far off the persecution of that nation being now growne unto such rage and cruelty he shall not in mine opinion misse the truth Thus farre this Ignatian sectary in 15. Genes Numer 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue if it be persecution for men to enjoy their lands to grow rich to fare of the best to purchase lands then are the Recusants in England persecuted if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state this is no persecution but a just execution upon such evill members which no state in the world would endure The Protestants in Queene Maries dayes would have thought it happy if they might upon like conditions have redeemed their conscience as Popish Recusants hitherto have done 2. This frierly exclamation and out-cry might with greater reason bee returned upon their owne head for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours or Antichristian Popes they have so racked burned slaughtered whipped woried tormented both young and old as else where I have shewed that as Moses describeth the cruelty of the enemies of the Jewes so it hath beene true of them they will not regard the person of the old nor have compassion on the young Deut. 28.50 for thus have they not spared to put to the sword women great with child and to make their mothers wombs the infants sepulchres thus were the women of Merindol served the mothers slaine the infants tumbled forth of their mothers bellies and were trampled upon Fox p. 952. And thus as Hierome complaineth of the barbarous Hunnes the cruell Papists practised non aetati parcebant non vagientis miserebantur infantiae cogebantur morâ— qui nondum vivere coeperunt they spared not tender age nor pitâ—ed crying infants they were forced to die which had not begunne yet to live Hierom. ad Ocean 3. Wherefore we doe trust as the Apostle prophesieth They shall prevaile no longer for their madnesse shall be made manifest to all men 2 Tim. 3.9 that the iniquities of new Babylon have filled up their number and the time of their judgement cannot be farre off when that saying in the Revelation shall be accomplished O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement on her Revel 18.20 But against the Church of England this Frier with the rest of that brood that have long looked for an overthrow and promised themselves a vaine hope of their popish Kingdome in this land thanks bee alwayes given to God are found false Prophets God hath disappointed them whereas they expected a change in the next change we in this change I trust shall see no change unlesse
deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed laughed
2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him as Chrysostome thinketh and some others who make Abrahams and Sarahs laughter all one infidelitate peccavit sanctus Abraham c. Holy Abraham saith he sinned by infidelity and therefore his seed was punished 400. yeares with servitude 6. homil de poenitent The same also is the opinion of Hierome that Abrahams laughing his speech shall Sarah that is ninetie yeare old beare his wish and prayer for Ismael did declare his incredulity lib. 3. cont Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe where he saith Rom. 4.19 alluding to this place He was not weake in faith v. 21. being fully assured that he which had promised was also able to doe it And if Abrahams laughter had proceeded from doubtfulnesse God would not have named Isaack of such laughter in the which name Rasi noteth many mysteries in the letters jod signifieth the ten tentations of Abraham â—sadds the age of Sarah of ninetie yeare cheth the eighth day for circumcision coph an hundred yeares which was Abrahams age 3. Neither did Abraham at the first doubt but afterward was confirmed in the faith which is the opinion of Ioannes Arboreus reported by Pererius for the Apostle doth free Abraham also from all doubting either first or last Rom. 4.20 Neither did hee doubt of the promise of God through unbeleefe 4. Neither is Cajetans conceit to be admitted whereunto Pererius seemeth to subscribe that Abraham doubted not of the truth of Gods promise or of his power but onely he doubted whether the promise were to be taken literally or mystically in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense if he beleeved that God would and could literally and properly make good his word And Saint Paul sheweth that Abraham understood the promise properly and literally when he saith that he considered not his owne body which was now dead being almost an hundred yeare old nor the deadnesse of Sarahs wombe Rom. 4.19 5. Neither yet can I fully consent to Ambrose and Rupertus that doe discharge Abraham of all manner of doubtfulnesse as Ambrose saith that whereas Abraham prayeth for Ismael he did not doubt of Gods promise to receive a sonne by Sarah but desireth that Ismael also may live sic superabundet gratia and so Gods grace might abound the more Rupertus saith that whereas Abraham said shall a sonne be borne to him that is an hundred yeare old Non dubitando dixit sed suam faelicitatem admirando He doubted not in so saying but admiring his owne happinesse for there appeareth some difficulty and hesitation in Abrahams speech seeing hee objecteth with himselfe the same thing which Sarah did shall a childe bee borne to him that is an hundred yeare old as Sarah said shall I certainly beare a childe that am old Gen. 19.13 though Abraham yeelded not to this objection as Sarah did neither shewed so great weaknesse in doubting and therefore was not reproved as Sarah was 6. Wherefore the best solution is that these objections and doubts in Abraham proceeded not from want of faith but Abraham feeling in himselfe a sight betweene faith and carnall sense striveth against humane reason and overcommeth these motions at the first and so was strengthened as the Apostle saith in the faith and his faith was thereby made more glorious Calvin There was then in Abraham a strife betweene his naturall reason which wondred that he at an hundred yeare should have a sonne of Sarah and his faith which beleeved that God was able to doe it yet in this cogitation he remained not long his faith prevailed QVEST. XIII Whether Abraham were circumcised first or last Vers. 23. THen Abraham tooke Ismael c. 1. It is questioned whether Abraham were circumcised first to give good example or last which I thinke rather with the Hebrewes because Abraham had beene unfit by reason of his cutting to circumcise others but it is certaine he beganne first with his owne sonne Ismael to make the other more willing 2. Abraham alone could not circumcise all his family therefore it is like that thereto be used the helpe of others as the Jewes to this day use Chirurgians which are skilfull in cutting to circumcise their children 3. Abraham the same day doth circumcise his family to testifie to the world that he was not ashamed of the badge of his profession and to shew his prompt obedience in not deferring the commandement whereupon to this day the Jewes circumcise in the day not in the night Mercer 4. Places of doctrine 1. Doct. Our faith must rest onely upon Gods words Vers. 4. BEhold I make my covenant c. Wee learne that our faith must depend onely upon Gods word as here the Lord would have Abraham to consider who it was that made this covenant with him behold I c. We must not then greatly regard what man saith but the word of God must be our warrant As our Saviour maketh this opposition You have heard that it was said to you of old time c. but I say unto you Mat. 5.27 sic Calvin 2. Doct. the Sacraments called by the name of the things Vers. 10. THis is my covenant That is the signe of my covenant so the Sacraments are called by the name of the things which they represent because they are not naked and bare signes but doe verily seale unto us the promise of God In the same sense and by the like figure called metonymiâ— doth our Saviour call the bread his body saying This is my body whereof it was a figure onely and representation Mercer 3. Doct. Difference betweene externall and internall calling in the Church Vers. 7. I Will establish my covenant betweene me and thee and thy feed after thee in their generations c. All then that were of Abrahams seed by Isaack did belong to the externall covenant and Church of God and therefore are called in generall by our Saviour the children of the Kingdome yet the covenant of grace appertained onely to those that received it by faith and so were the children of faithfull Abraham as Saint Paul saith They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom. 9.8 Calvin 4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants Vers. 12. EVery man-childe of eight dayes old shall be circumcised c. From hence the baptisme of Infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists for as then Infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit so even Infants now being guiltie of originall corruption have need of the Sacraments of regeneration 5. Doct. Gods purpose and promise towards vs should not stay our prayers Vers. 20. COncerning Ismael I
Some of jarah to teach because there the law and heavenly doctrine was taught 5. Oleaster fetcheth it from mar bitter because of the bitter griefe of Abraham offering his sonne 6. But we neede not goe far for the derivation of this word Abraham sheweth the originall to be from raah to see not because it was a conspitious hill and easie to bee seeâ— or because it was the countrey of the seers and prophets Lyppoman but because the lord was there seene of Abraham and did provide for him Iun. QVEST. VI. The greatnesse of Abrahams tentation in the sacrificing of Isaack 2. TAke now thine onely sonne Many difficulties doe concurre in this tentation of Abraham 1. He saith not take thy servant but thy sonne Muscul. 2. The only sonne If hee had had many tâ—e griefe had beene the lesse but now Isaack was his onely sonne Ismael being abdicated and sent away Calvin 2. It is added whom thou lovest c. Isaack was a vertuous and obedient child and Abraham loved him so much the more if he had beene an ungracious sonne the griefe had beene much lesse Calvin 4. yea he is bid to offer Isaack of whom the Lord said in Isaack shall thy seed bee called so that Abrahams hope of posterity by this meanes and the expectation even of all those promises made in Isaack are cut off Origen 5. Ipse primus author inusitati exempli c. Abraham must be first Author of an unwonted example in sacrificing humane flesh Philo 6. He is bid with his owne hands to kill him to be the executioner himselfe Muscul. 7. Hee must offer him for a burnt offering that no memory or monuments should remaine of him but he should be consumed to ashes Perer. 8. He must not doe it presently but he taketh a journey of three dayes all which time his soule is tormented with griefe and care dum ambulat dum iter agit cogitationibus animus ejus discerpitur while he walketh upon the way his mind is as torn in sunder with these thoughts Origen hom 7. in Genes 9. It must bee done upon a mountaine in the view and sight of the world if a secret place had beene permitted for this sacrifice it had been more tolerable Marlorat 10. But the greatest conflict of all was in that the Messiah was promised to come of Isaack sic in ejus persona perire videbatur tota mundi salus and so the safety and salvation of the world did seeme to perish in his person Calvin QVEST. VII How Abraham knew that it was God that bad him sacrifice his sonne Vers. 3. THen Abraham rose up early c. 1. It appeareth that the Lord spake not unto Abraham by dreame in his sleep but being awake both because Abraham rose up in the night to addresse himselfe to his businesse he staied not till he was awaked out of his sleepe as also this being so hard and unaccustomed charge it was requisite that Abraham should have beene in the plainest manner spoken unto that without all ambiguity he might acknowledge it to be Gods voyce Cajetan 2. Now Abraham knew it to be Gods voyce partly by that experience which hee had of such heavenly conferences that he knew it as well as he discerned Sarahs voyce when she spake partly the Patriarkes and Prophets by the cleere light and illumination of their soules did understand such visions to be of God as the soule naturally discerneth of certaine generall notions and principles but in these dayes there being no such cleare light of illumination it is hard to judge of visions without some speciall direction better certainty out of Gods word 3. Wherefore Abraham nothing doubting but that God spake unto him did easily overcome all other troublesome thoughts As that it might seeme an unnaturall and cruell part for the father to kill his owne sonne and that God did appeare to be contrary to himselfe in commanding him to be killed in whom Abraham was promised to bee blessed and increased the first doubt Abraham was satisfied in because nothing which God commandeth can be against nature seeing he is the author of nature although God may worke against the ordinary course of nature And like as God hath inflicted death justly upon all both good and bad so at Gods speciall bidding to take away mans life is not mans act but Gods and therefore just Against the other doubt Abrahams faith prevailed for hee doubted not but that God was able to raise up Isaack againe from the dead Heb. 11.9 QVEST. VIII Of the distance of the mount Moreah from Beersheba Vers. 3. THe third day Abraham lift up his eyes 1. Neither doe I thinke with Tostatus that this mountaine Moriah was under 20. miles and so not a dayes journey from Beersheba where Abraham dwelt and that hee as full of care and griefe went but an easie pace for it was most like that hee which rose up so early assoone as the Commandement was given him would make all haste also to performe it 2. Neither need wee thus to reckon the dayes with Perer. that the first day must be accounted that which went before whereof the night was a part wherein God spake to Abraham and so hee travelled but one whole day for this seemeth to bee against the text that counteth the third day from Abrahams setting forth 3. Therefore I approve rather Hieromes opinion which thinketh that from Gerar to mount Moriah it was three dayes journey and so we need not force the letter of the Scripture QVEST. IX How the mountaine Moriah was shewed to Abraham Vers. 4. SAw the place afarre off 1. Abraham knew not this mountaine by a pillar of fire upon it at some Hebrewes thinke nor by any externall visible meanes 2. neither by any vision or dreame for in the last vision the Lord said which I will shew thee v. 2. 3. but it is most like that God shewed it him by some secret instinct as he used to speake to his Prophets and as David was shewed to Samuel 2 Sam. 16.12 QVEST. X. In what sense Abraham saith to his servants we will come againe Vers. 5. ANd come againe unto you 1. Neither doth Abraham here utter an untruth saying they would come againe whereas he in his minde purposed to sacrifice Isaack 2. neither doth he so speak including a secret condition si Deus voluerit if God will Thom. Angli for Abraham knew the will of God was otherwise that Isaack should be sacrificed 3. neither was this a figurative speech in using the singular for the plurall as though Abraham should meane only himselfe for he meaneth his sonne directly I and my child c. 4. neither yet doth Abraham speake so cunningly or captiously captiose loquâ—batur c. lest any of his servants knowing his businesse should have gone about to hinder it as Ambr. lib. 1. de Abraham c. 8.5 nor yet did Abraham so speake because he knew God would raise up Isaack againe to life as
or write all after one manner of purpose but in some variety of order and words were directed by the Spirit to write one truth Other rules also may be propounded for the reconciling of places of Scripture which seeme at the first sight to be repugnant in respect of the divers computation of time 1. When as one writer doth inclusively account the time which another doth exclusively as Luke c. 9.29 saying that Christ about an 8. dayes after was transfigured includeth in this number both primum ultimum the first and last day Matthew saying after 6. dayes doth exclude these two dayes making mention of those six that came betweene sic Augustin lib. de consens Evang. c. 56. 2. Sometime the principall part of the time is rehearsed and the small or odde numbers omitted as 1 King 2.11 David is said to have reigned 40. yeares over Israel 7. yeares in Hebron and 33. yeares in Jerusalem whereas the precise account of his reigne in Hebron was 7. yeares 6. moneths and in Jerusalem 33. yeares which make in all 40. yeares 6. moneths 2 Sam. 5.5 3. Sometime the yeares of a Kings reigne are reckoned which he reigned alone sometime those wherein he reigned with another so Iotham reigned 16. yeares alone but twenty yeares counting those wherein he governed under his Father 2 Kings 15.5.30.33 Perer. QUEST XX. Why Abrahams servant refused to eat or drinke Vers. 33. THey set before him to eat but he said I will not eat 1. Hee neither refused to eat because unusuall meat was set before him such as hee was not accustomed unto in Abrahams house as some Hebrewes thinke 2. Neither doth he deferre till he had spoken his words that is said grace as some interpret for though it is not to bee doubted but that they used in Abrahams house to receive their meat with thanksgiving yet hee meaneth the delivering of his message 3. But that is a meere fable that hee would not eat because they set poyson before him to have his goods which poyson was returned upon Bethuel who thereupon died and this fable the Hebrewes would build upon the word sam poyson answerable to the word sume here used which signifieth to place or set for neither were they so poore that they needed Abrahams goods nor so unhonest so to deale with their nearest kinsmans servant nor yet is there any affinity betweene those two words the one beginning with samech the other with shin Mercer 4. Neither doth he refraine from eating and drinking fearing lest afterward hee should not tell a sober tale 5. But his diligence is commended who preferreth his masters businesse before his meat and drinke QUEST XXI Perswasions used by Abrahams servant to further the mariage Ver. 35. THe Lord hath blessed my master c. 1. The servant beginneth to use perswasions to make a way for the mariage intended 1. That hee was rich and not by evill meanes but by Gods blessing Muscul. 2. That Isaack was borne of Sarai in her old age and so not without a miracle as a man ordained of God for some great matter Calvin 3. And lest they might object why being so rich he tooke not a wife neare hand he addeth that his master gave him speciall charge not to take a wife of the daughters of Canaan Mercer QUEST XXII Certaine fabulous conceits of the Hebrewes refused IT shall not bee amisse to note certaine fabulous collections of the Hebrewes 1. Vers. 39. They thinke that Eliezar secretly insinuated that if hee could not otherwise provide a wife for Isaack hee would offer his owne daughter but that Abraham absolutely refused because he was of the Canaanites But yet they say that this Eliezar for his faithfull service was taken alive into Paradise as Isaack came alive from thence 2. Vers. 42. Where he saith I came this day to the well the Hebrewes thinke that he came from Hebron to Charras in a day which is noted to be seventeene dayes journey and this day noteth the time not of his departure from home but of his comming thither Mercer 3. V. 47. They note that he put the jewels so upon her face that he touched not her flesh whereas the meaning is that hee gave her them rather to put them on her selfe QUEST XXIII Whether Abrahams servant gave the gifts before he knew who she was Vers. 47. WHereas before v. 22. he first brought forth the jewels before hee asked her whose daughter she was whereas here he first is said to aske her 1. Neither is it like that he asked her before he brought them forth as Iun. Perer. 2. Neither doth he here report it otherwise than it was done lest they might have accused him of levity to give jewels to one whom he knew not as Rasi 3. But first he brought them forth and then asked her the question and after gave them Mercer QUEST XXIV Why Laban is set before Bethuel Vers. 50. THen answered Laban and Bethuel 1. Neither was this Bethuel the brother of Laban as Lyran 2. Neither was Bethuel Rebeccahs father dead as Iosephus 3. Neither is Labans impiety noted who taketh upon him to speake before his father as Rasi 4. Nor yet is Laban first named as more excellent in wisdome than his father as Aben Ezra 5. But for that his father being old or sickly had committed his houshold government to Laban Iun. Mercer QUEST XXV The space of ten dayes for Rebeccahs abode how to be understood Vers. 55. LEt the maid abide with us at the least ten dayes 1. She meaneth not that is Rebeccahs mother to have her stay a yeare or at the least ten moneths as the Hebrewes and Onkelâ—s for this had bin an unreasonable request seeing the man made such haste 2. Neither the words standing thus let her abide dayes at the least ten by dayes are understood seven dayes of mourning for Bethuel whom they supposed to have beene dead for then they would not have requested for seven dayes first and then for ten but have begun with the greater request first 3. Neither is the vulgar reading the best to joyne the words together at the least ten dayes for in the originall dayes goe before 4. The best reading then is let her abide dayes that is certaine or at the least ten Iun. QUEST XXVI Of the willingnesse of Rebecca Vers. 58. I Will goe c. 1. Not that she said in effect I will goe though you will not as Rasi for this thought or speech had noâ— become the modesty of the maid 2. but rather her obedience to her parents appeareth to whom she consenteth Calvin 3. and her will was no doubt directed by the Spirit of God Muscul. QUEST XXVII How Isaack dwelled in Beersheba Abraham remaining in Hebron Vers 6â— ISaack came from the way of Beer-lahai-roi c. 1. Not that Isaack went thither to fetch Hagar to be Abrahams wife after Sarahs death as some Hebrewes for she was not Keturah as shall appeare afterward 2.
espousals contract consent of friends as Iacob tooke Lea and Rachel so did he not Zilphah and Bilhah the wife was taken into the house to be the mother of the family and governesse of the house the concubine was a servant still of the family as Hagar was to Sarah the wife was taken as an inseparable companion to the husband during his life the concubine might bee put away as Hagar was from Abraham the wife was chosen whose issue should onely be heires of the house but the sonnes of the concubine inherited not as the sonnes of Gilead said to Iephtah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iud. 12.2 2. Now where all these properties concurred she was properly and truly a concubine such an one was Hagar who was neither contracted to Abraham by any solemne espousals nor yet had the government of the house but was at Sarahs checke neither continued shee all her daies with Abraham nor her sonne admitted to be heire 3. But where all these properties are not seene together but some one of them there sometimes shee that is the wife by a certaine abuse of the word â—s called a concubine as the Levites wife before shee was yet solemnly espoused unto him with consent of her parents is called his concubine Iud. 19.1 for as yet she did commit fornication with him but afterward having her fathers consent he is called his father in law vers 4. so here in this place Keturah is called Abrahams concubine for that her children were not admitted to be heires with Isaack but otherwise she was Abrahams lawfull wife And for the same reason sometimes a concubine is called a wife as Zilpah and Bilhah are said to be Iacobs wives Genesis 37.2 because their children were coheires with the rest and fathers of the tribes 4. There appeareth then great difference betweene Hagar and Keturah Hagar was neither solemnly taken to be Abrahams wife but given him onely for procreation and while Sarah Abrahams lawfull wife was yet living shee remained a bond-woman still and was not made free she was cast out of the house But Keturah was solemnly taken to be Abrahams wife she was a free woman Sarah was now dead she left not Abraham while she lived wherefore Keturah was not properly Abrahams concubine but for that reason onely before alleaged But Hagar was verily his concubine as Leo well determineth Aliud est uxor aliud concubina sicut aliud ancilla aliud libera propter quod Apostolus ad manifestandum haruÌ„ personarum diseretionem testimonium ponit ex Genes c. A wife is one thing a concubine another a free woman is one thing a bond another and therefore the Apostle to shew the difference of these persons doth alleage a testimony out of Genesis where it is said to Abraham Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. citatur par 2. c. 32. q. 2. c. 12. concil Triburiens c. 38. QUEST IX Why Abraham sent away the sonnes of Keturah ABraham gave them gifts and sent them away from Isaack c. The reasons of Abrahams so doing are these 1. because that countrey was not like to hold them Abraham knowing that his seed should exceedingly multiply Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren as for that cause before Abraham and Lot were separated Calvin 3. lest that Isaack and his seed might have beene corrupted by their evill manners and false worship whom Abraham did foresee not to belong to the people of God Perer. 4. The greatest reason of all was because the inheritance of that land was promised to Isaacks seed which he would not have disturbed by his other sonnes Muscul. Mercer QUEST X. What East countrey Abraham sent Keturahs sonnes into SEnt them Eastward to the East countrey c. 1. Not Eastward in respect of Isaacks dwelling for some part of the land of Canaan was so towards the East 2. nor yet Eastward in respect of the situation of the world for so India is counted in the East whither indeed Hierome thinketh that they were sent but it is not like that Abraham would send his sonnes so farre off 3. They were then sent into the East countrey in respect of Palestina as into Syria Arabia where the Ismaelites Idumeans and Midianites inhabited which countries in the Scripture are usually called by the name of the East as Iacob going into Mesopotamia is said to goe into the East country Gen. 29.1 Balaam came from Aram out of the mountaines of the East Num. 23.7 Iob also is said to have beene the greatest of all the men of the East Iob 1.3 4. Into these East countries they were sent not because the people there were addicted to art magicke whereunto Abraham saw his sonnes inclined as the Cabalists coniecture but it is like that those countries to the which he sent them were as yet vacant and unpeopled Mercer QUEST XI Of the computation of the yeares of Abrahams life Vers. 7. THis is the age of Abrahams life 175. yeares Pererius upon this place gathering into a summe the storie of Abrahams life falleth into many apparent errours in Chronology which briefly shall be noted 1. He saith that Abraham was borne in the seventy yeares of his father Terahs age whereas it is cleare seeing Araham in his fathers two hundred and five yeare was seventy five yeares old Gen. 11.32 12.4 that he was borne in the hundred and thirty yeare of his fathers age 2. As one absurdity being granted many follow and one errour breedeth many so upon this false ground he buildeth other uncertaine conclusions as that Abraham was borne after the flood 292. yeares whereas he was borne 60. yeares after an 352. after the flood for so long after is the 130. yeare of Terahs age 3. He saith that Noah died in the 58. yeare of Abrahams age whereas Noah died 2. yeares before Abraham was borne 4. Further he affirmeth Terah Abrahams father to have died in the 135. yeare of Abrahams life whereas he must end his life sixty yeares before in the seventy five of Abrahams age for so old was Abraham when he went out of Charran whence he departed not till the death of Terah Act. 7.4 5. He proceedeth further in this his new coyned Chronologie that Abraham died in the 467. yeare after the flood and 2123. yeares after the creation whereas it was the 527. yeare after the flood and 2183 yeares from the beginning of the world wherein Abraham left his life 6. Further he saith that Abraham left Sâ—m alive behinde him whereas it is certainly gathered that Sâ—m died 25. yeares before in the 15â— yeare of Abrahams life and 502. yeares after the flood Genes 11.11 QUEST XII How Abraham yeelded up his Spirit Vers. 8. HE yeelded up the spirit
people of God had speciall prerogative in blessing as Isaack Iacob Moses c. Perer. 5. Esau doth not desire a peece onely of the blessing Isaack having made mention of two blessings vers 37. his preeminence over his brethren and abundance of wheat and wine the Hebrewes thinke that Esau yeelded the preeminence but desired the other to be given him neither doth he desire to be partaker with his brother in his blessing or to have some other blessing given him as Perer. But he coveteth the whole blessing both envying that his brother should be preferred before him Philo. and of a lightnesse of minde thinking that the blessing might be reversed Mercer QUEST XVIII Of Esaus teares that they found no repentance Vers. 38. ESau lift up his voice and wept c. 1. Whereas the Apostle Heb. 12. saith hereupon that Esau found no place of repentance though he sought it with teares it is not understood of Esaus repentance as Thom. Aquin. expoundeth which because it was rather for a temporall losse than for his sinnes tooke no place But the Apostle meaneth that Isaack repented not of that which he had done to Iacob notwithstanding Esaus teares in like sense the gifts of God are said to be without repentance Rom. 11.29 that is God doth not repent to change his decree sic Beza ex nostris Cajetan Perer. 2. Where the Apostle saith he was rejected he meaneth from the greater blessing which belonged to the birth-right and inheritance for Esau obtained of his father the smaller blessing 3. Esaus teares proceeded of envie toward his brother not of any true sorrow for he doth not acknowledge any fault in himselfe but layeth all the fault upon his brother vers 36. and beside he upon this hated his brother and purposed to kill him vers 41. which is not the fruit of true repentance and therefore it is no marvell that it was not accepted with God Calvin QUEST XIX Of the blessing which Isaack gave to Esau. Vers. 39. BEhold the fatnesse of the earth c. Isaack indueth Esau also with a temporall blessing but with some restraint 1. First here is omitted plenty of wheat and wine which was given before to Iacob whereby is signified that Esaus Countrey should not abound with such plenty as Iacobs Perer. 2. In Iacobs blessing it was added God give thee of the dew of heaven but here no mention is made of God so the meaning is that Iacobs posterity should depend upon God for these externall blessings so should not Esaus race Mercer 3. There is a spirituall blessing pronounced to Iacob they shall be blessed that blesse thee which is omitted here 4. Where the Prophet saith I hated Esau and made his mountaines waste Malach. 1.3 Idumea was a desart and barren Countrey in respect of Canaan yet in it selfe it was not void of some fatnesse and fruitfulnesse as here Isaack promiseth Calvin QUEST XX. Of Esaus subjection to Iacob and the casting off of his yoke Vers. 4. BY thy sword shalt thou live c. 1. That is both Esau should get his living by the sword Mercer and his posterity the Idumeans should bee a savage and cruell people Calvin 2. He should serve his brother which came to passe in their posterity seven hundred yeares after this prophecie in Davids time who subdued Edom and put garrisons there 2. Sam. 8.14 Ambrose noteth this for a benefit that Esau was made Iacobs servant Intemperanti prâ—fecit sobrium prudenti imprudentem statuit obedire He set the sober over the intemperate and appointed the foolish to serve the wise lib. 2. de Iacob c. 3. 3. Thou shalt get the mastery some translate when thou hast mourned and referre it to that heavy chance when the idolatrous King of Moab sacrificed the King of Edoms sonne and not long after the Edomites shaked off the yoke of the Israelites sic Iun in hunc locum which reading is better for the word here used eu hiphel signifieth to mourne or to be humbled as Psal. 55.2 I mourne in my prayer the Edomites after they had served Israel some foure hundred and fifteene years in the dayes of Ioram Iehosophats son they departed from Iuda and made them a King of their owne 2 King 8.20 and in this liberty they continued eight hundred yeares till the time of Hircanus who subdued them and made them to be circumcised But after this Herod the sonne of Antipater an Idumean obtained to be King of the Jewes so that in him also after a sort the Edomites got the mastery over Iudah Perer. QUEST XXIII Of Esaus purpose to kill Iacob Vers. 41. THe dayes of mourning for my father c. 1. That which joyned and reconciled Ismael and Isaack the death and buriall of Abraham doth encourage Esau to kill his brother Muscul. 2. Yet it was but a fained mourning which he would afford his father seeing he purposed to slay his brother Calvin 3. He would not doe it so long as his father lived lest he should accurse him and deprive him of all blessings so he refrained for feare not of conscience Mercer 4. He onely maketh mention of mourning for his father it should seeme that he little regarded his mother whom he ought equally to have reverenced Perer. QUEST XXIV How Rebeccah knew of Esau his bloudy purpose Vers. 42. IT was told Rebeckah 1. Though it be said that Esau thought in his minde to kill Iacob yet it is like that hee could not conceale or dissemble his murderous heart but uttered it in the hearing of his wives or some other by which meanes it is more like it came to Rebeckahs knowledge than by revelation as Augustine thinketh because the words are it was told or reported to Rebeckah Mercer 2. She called Iacob or sent for him who as the Hebrewes thinke had hid himselfe for feare of his brother 3. Esau his hatred was such that he could not be satisfied nor comforted but by the death of Iacob thinking then to recover his birth-right againe QUEST XXV Of Rebeccahs counsell given to Iacob to escape away Vers. 44. TArrie there a few dayes c. 1. Yet Iacob stayed twenty yeares a longer time than Rebeckah supposed of which long stay the frowardnesse of Laban was a cause some thinke because of these words it is said of Iacob when he had served seven yeares for Rachel they seemed unto him but a few dayes c. Gen. 29.20 yet not his mothers words but the love of Rachel made that time seeme so short Mercer 2. She thinketh that Iacobs absence and the continuance of time would allay Esaus implacable wrath some mens anger is soone kindled and as soone abated such Aristotle calleth Acrechiólous extreme chollericke men others doe keepe wrath long whom he nameth Picrochiólous of their bitter choller and such was Esau his anger 3. Rebeccah promiseth to send for Iacob which the Hebrewes thinke she performed in sending her nurse Deborah to him which died in Iacobs house after
but the house of God and gate of heaven cat v. 19. It was called Lemmaus S. it was called Luz cat v. 20. Because the Lord is with me T. if God will be with me caet if the word of God will be my helpe C. heb Cim if because 3. The explanation of doubtfull questions QUEST I. Why Isaack biddeth Iacob goe into Mesopotamia Vers. 2. ARise get thee to Padan Aram. 1. Isaack herein followeth the counsell of Rebeckah to send Iacob into Mesopotamia being perswaded it came from God as Abraham was bidden before to heare the voice of Sarah Iun. 2. Though Abraham would not suffer Isaack to goe into that Countrey yet Iacob is commanded by his father both because by this means he should escape the danger threatned by his brother and for that there was no such feare lest Iacob should not returne seeing there was of that kindred already planted in Canaan and therefore his wives that he should marry would be the more willing to come with him but Isaacks case differed in both these points 3. Isaack reneweth the same blessing in effect which he had given before to Iacob for his further strengthening lest Iacob might have thought that the blessing which he had obtained by craft was of the lesse force QUEST II. Why Rebeckah is said to be the mother of Iacob and Esau. Vers. 5. IAcob and Esaus mother 1. Neither as Rasi is it hard to ghesse wherefore Esau is added 2. Not as Ramban because she is called Iacobs mother before is she now said to be the mother of both to avoid suspition of partiality 3. Nor yet because as the Hebrewes imagine Iacob and Esau were twins and lay wrapped in the same skinne contrary to the ordinary course 4. Or to assure Iacob of deliverance from danger seeing he went to his uncles house to whom they were both alike deare 5. But Esau is added to make way for the story following where mention is made of Esau according to the manner of the Hebrew speech Iun. 6. As also by the preferring of Iacob before Esau it appeareth that Isaacks judgement was altered and that now he gave the preeminence to Iacob QUEST III. Why Mahalath is said to be the sister of Nebaioth Vers. 9. SIster of Nebaioth 1. Nebaioth is added not for that he was her brother also by the mother and the rest were not 2. Nor yet onely because he was the eldest sonne and most renowned amongst his brethren 3. But he is named as the chiefe of Ismaels house who was now dead and the government committed to his eldest sonne Nebaioth for Iacob was now 77. yeares old when he went into Mesopotamia in the 63. yeare of whose age Ismael died who was fourteene yeares elder than Isaack and lived 137. yeares and Isaack was 60. yeares elder than Iacob so that Ismaels 137. yeare doth fall into Iacobs 63. yeare see more of this Quest. 20. in chap. 25. QUEST IV. Why Esau marrieth Ismaels daughter Vers. 9. HE tooke unto his wives Mahalah c. 1. Which was not as Rupertus thinketh Quo magis eos offenderet to offend his parents the more for then he would have married againe from the Canaanites 2. Neither yet chiefly did he it for multiplication of his seed that he might therein be equall to his brother Marlorat 3. But Esaus chiefest intent was to please his father in this marriage because Ismael was his fathers brother But Esau tooke not a right course herein seeing he both multiplied wives and graffed himselfe into the flocke of him that was of the bond-woman and belonged not to the covenant Mercerus QUEST V. Whether Bethel where Iacob slâ—pt and pitched a stone were the same City with Ierusalem Vers. 11. HE came unto a certaine place The Hebrewes thinke that this place where Iacob rested was the Mount Moriah where Abraham offered Isaack where afterward also the Temple was built of the same opinion are Lyranus Cajetanus and before them Augustine quaest 83. in Gen. But this conceit hath no ground at all and many reasons make against it 1. This place was neare to Bethel but Bethel was farre from Jerusalem as may appeare by Ieroboams act who set up two golden Calves one in Dan another in Bethel to the intent that the people should not goe up to Jerusalem to sacrifice 1 King 12.29 2. Jerusalem was the possession of the childâ—en of Benjamin Bethel belonged to Ioseph Iud. 1.21 22. therefore they were not the same City If any object that there were two Cities called by the name of Bethel as the Rabbines thinke and that one of them is numbred among the Cities that fell to Benjamin Iosu. 18.22 yet in the same place vers 28. Ierusalem is reckoned for another City of Benjamins part Jerusalem then and Bethel are still two Cities 3. Borchardus which himselfe spent many years in viewing the land of Canaan sheweth that Bethel could not be Jerusalem because this stone which Iacob erected and Deborahs monument were then to be seene not at Jerusalem but beside the towne called Bethel Perer. QUEST VI. Why Iacob slept all night in the field Vers. 11. HE came to a certaine place 1. The Hebrewes fable that Iacob went from Beersabee to Charran in one day as they affirme the like of Abrahams servant and because in this verse the word machoâ— is thrice named some of them understand the three Temples that should be built some the three principall feasts but these things have no ground 2. Some say that the Sunne did set miraculously before his time Iosephus thinketh that Iacob durst not goe to the City because of the envie of the Inhabitants but the reason why he lay in the field all night is because it was late before he came thither Ibi dormivit ubi nox cum comprehendit There he slept as Chrysostome saith where the night overtooke him Hom. 54. in Gen. QUEST VII Why Iacob went so meanly furnished for his journey HE tooke of the stones and laid under his head Abraham sent his servant with camels and other company to attend him with jewels of gold but Isaack sendeth forth Iacob alone with a staffe whereof the reasons may be these 1. I will omit the allegories of Augustine who by Iacob going with a staffe to take a wife understandeth Christ by his Crosse redeeming the Church Serm. 79. de tempor of Rupertus who by Iacobs poverty setteth forth the small preparation of the Apostles sent forth to preach the Gospell with a scrip and a staffe or of Gregory who saith that in itinere dormire to sleepe in the way with Iacob is to sequester the minde from the cogitation of earthly things and caput in lapide ponere est Christo menta inharere to lay the head upon a stone is with the minde to cleave to Christ Lib. 4. Moral 2. But these indeed are the causes Theodoret saith Vt manifestius divina providentia declararetur that Gods providence might more fully appeare toward
in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections are
therefore called Gad because a company as an army of children was comming as Leah imputeth the procreation of her children to the Lords blessing Gen. 29.32 33. therefore she was far off from imputing it to fortune or to the stars much lesse to give her child a superstitious and idolatrous name which Iacob would not have suffered Calvin QUEST IX How Laban blessed at Iacobs feet Vers. 30. THe Lord hath blessed thee by my comming The Hebrew phrase is at my feet 1. which is not understood of Iacob going and comming about his businesse but of his comming to Labans house since which time God blessed him 2. Some thinke that Iacob meaneth that since his comming God had given Laban sonnes whereas hee had none before because Rachel kept his sheepe Mercer it may well bee that in fourteene yeares space Laban might also be increased with sonnes which are mentioned afterwards Gen. 31.1 but Iacob meaneth the increase of Labans wealth the little which thou haddest is increased c. 3. Hence was taken up that proverb used in Africa homo bonipedis a man of a good foot that is whose comming is prosperous who in the African language was called Namphanio which name was given to a famous Martyr in Africa derided by one Maximus a Grammarian but defended by Augustine epist. 44. Si vocabulum interpretemur non aliud significat quam hominem boni pedis If we interpret the name it signifieth nothing else but a man of a good foot 4. Rupertus fitly applyeth this to Christ shewing how that ad Christi inâ—râ—itum dives effectus est mundus the whole world was enriched and blessed at the comming of Christ Perer. QUEST X. What kinde of colours the sheepe were of which were sorted out for Iacob Vers. 32. SEparate thou all the sheepe with little spots c. 1. There are three words used to expresse the party-coloured cattle that should fall to Iacobs share nachod which signifieth that which is marked with small spots and therefore it is expressed by another word baradh Gen. 31.10 spotted as with haile or ashes The Septuagint translate in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dispersed or sprinkled with spots The other word is talu that which is marked with great spots as Iosu. 9.5 the same word is used to signifie peeced or clouted shooes which where they are worne are mended with patches Mercer to this kinde of great spotted belongeth gnaracadh used vers 35. spotted in the binding places or legges for so gnacodh and nachod are compared together Genes 31.8 Therefore Oleaster is deceived that taketh nachod for the great spotted talu for the lesse spotted this word talu vers 35. is translated by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whitish wherein there are white markes as it is expressed vers 35. The third word is chum not blacke as some read for they belonged to Laban nor red or yellowish but rather browne as of a foot-colour which is caused by smoake and heat for so chum signifieth heat the 70. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sheepe and goats then either sprinkled or ring-straked or of a duskish colour are separated for Iacob Mercer 2. The Septuagint reade so as though they which were parti-coloured among the goats onely should be his reward but the 35. verse maketh the matter plaine that the meaning is that the spotted both among the goats and sheepe should be Iacobs part Pererius 3. Neither must these three colours be restrained as though the darke or browne colour belonged to the lambâ— the small and little spotted to the goats as may seeme to be gathered out of the 32. verse but the meaning is that all either lambs or goats of any of those colours should be divided from the rest but the browne colour is given to the lambes as most usuall among them the spotted to the goats for the same reason Mercer 4. Herein appeareth Gods providence toward Iacob that whereas the white and blacke sheepe were most set by in Mesopotamia the particoloured in Palestina and therefore the shepherds are called Nâ—chudim Amos 1.1 that is keepers of spotted cattell Mercer it so falleth out that Iacob being to returne into Canaan is increased with that kinde of sheepe Perer. 5. Concerning other greater cattell Iacob also was very rich in them he had camels and asses vers 43. yet those he had not from Laban in this bargaine neither had he charge but only of the smaller cattell these of the greater sort Iacob had by his owne purchase and exchange for smaller cattell Perer. QUEST XI How Iacobs righteousnesse answereth for him Vers. 33. MY righteousnesse shall answer or testifie for me to morrow or hereafter c. 1. As yesterday is taken for the time past Gen. 31. 2. so to morrow is used for the time to come a part for the whole as the Apostle saith Iesus Christ yesterday and to day and the same for ever 2. Some referre the words following to justice when it shall come for my reward before thee Calvin But the better reading is in the second person when thou shalt come to my reward that is to see and examine it and the words before thee must be joyned with the first clause my righteousnesse shall answer for me before thee Mercer Iun. 3. He speaketh not of his righteousnesse in generall for the time past but in this particular for the time to come as it followeth in this verse that if he found any thing with Iacob but particoloured according to the agreement he should count it as theft 4. And Iacob doth as it were answer a secret objection it may seeme improbable that whereas the cattell of one colour are given mee to keepe they should bring forth particoloured God that seeth my justice and innocency shall give sentence on my side by an extraordinary blessing Muscul. 5. Iacob doth not absolutely stand upon his justice before God but onely urgeth his innocency and faithfulnesse in his service toward Laban In like manner David cleareth himselfe Iudge me O Lord according to my innocency c. Psal. 7.8 Muscul. Perer. QUEST XII Whether Iacob dealt fraudulently with Laban concerning his particoloured sheepe BUt whereas Iacob saith my righteousnesse shall make answer for mee it may be questioned whether this were a plaine and just part in Iacob by the device of the pilled and straked rods to deceive Laban and inrich himselfe the solution of which question is this 1. That Iacob did not this of his owne head but by Gods direction Genes 31.10 But who knoweth not that God being Lord of all may transferre the right of things from one to another where no other inferior title or property is challenged as God gave the land of the Canaanites the ancient possessors thereof to the Israelites Calvin Mercer 2. Iacob by this meanes doth recover but his owne which was due unto him in a double right both in respect of his 20. yeares service all which time he
againe thinketh for Gods promise was absolute and renewed to Iacob at his departure out of Mesopotamia 4. Neither was this only a sudden and involuntary feare such as wise men naturally are subject unto upon a strange accident as upon the noise of thunder and some sudden evill message but they doe recover themselves againe whereas foolish men do continue in the same feare still as Epictetus the Stoike distinguisheth of feare but this was a judiciall and setled feare in Iacob as may appeare by his carefull preparation 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity that although looking to Gods promise hee had good confidence yet turning himselfe to the present danger he feared Iacob while he prepareth himselfe as the Hebrewes note for three things for warre for prayer for gifts therein doth well for we must use all good meanes at working under Gods providence yet in that he was perplexed with such a great feare it was his infirmity Calvin Mercer QUEST VII What present it was that came to Iacobs hand Vers. 13. HE tooke of that which came to hand 1. Not without any choyce as we use to say that which commeth next to hand as Muscul. For it is not like that he would send a present of his worst cattell 2. Some thinke he meaneth those cattell which came under his owne hand which he had the keeping of himselfe for so the pastorall charge is signified sometime by the feet Genes 30.13 sometime by the hand Genes 32.16 and by the rod Levit. 27.32 sic Iun. 3. But the plainer sense is that he sent a present of such things which came into his hand that is were in his power such as he had he sent he had no silver or gold to send but cattell Mercer QUEST VIII Of divers kinds of gifts Vers. 13. A Present for Esau his brother There are six sorts of presents or gifts 1. Charitable gifts bestowed upon the poore such as Cornelius gifts were Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love as Abrahams gifts to Isaack and Iosephs to Benjamin 3. Politike gifts for the obtaining of friendship such as Felix looked for at Pauls hand Act. 24.27 4. Covetous gifts when by giving a little one hopeth to obtaine a greater benefit as the men of Tyrus and Sidon by such gifts perswaded Blastus Herods chamberlaine to be a mediator for their peace because their countrey was nourished by the Kings land Act. 12.20 5. There are gratulatory gifts which one friend sendeth to another to rejoyce with them as the Jewes were commanded to doe to testifie their joy for their deliverance from Hamans conspiracy Esther 9.22 such a present did the King of Babel send to Hezekiah after hee was recovered from his sicknesse 2 King 20.12 6. There are gifts of honour testifying reverence and subjection such presents the three wise men offered to Christ such are the religious gifts employed for the service and honour of God 7. There are gifts of pacification to appease the wrath of such as are offended of which kind is Iacobs gift here Muscul. QUEST IX Of the number and kind of the cattell which Iacob sent Vers. 14. TWo hundred she goats 1. The whole number of all the cattell which Iacob sent was 550. and so many were the sacrifices in the law which were offered the whole yeare as the Hebrewes note beside they observe that every word of this verse endeth in Mem the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom Genes 36. before there were any in Israel 2. Further they observe that Iacob in great discretion knowing the nature of the cattell did thus sort out the male and female allotting one he goat to ten she goats and one ram to ten ewes but of labouring cattell one bullock to foure cowes of camels which are more employed for every female a male for so they count the camels with their colts to be but thirty in all fifteene female and fifteene male Camels which were the colts of the asses which were not so much used for carriage as the Camels there are assigned for two females one male foale 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures as for asses once in a weeke camels once in 30. dayes they prescribe also for men for labourers twice in a weeke for those that labour not oftner but these Rabbines pressing these matters so farre doe but bewray the salacity and wantonnesse of their nation and therefore they may be better omitted ex Mercer QUEST X. Of the ford Iabbock Vers. 20. HE rose up the same night 1. This is not the same night mentioned vers 13. but the night following the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites running betweene Philadelphia and Gerasa and falleth into Jordan Hierom some would have it so called of abuk which signifieth to strive or wrastle because Iacob there wrastled with God which word is used vers 24. Muscul. But it rather commeth of bakak which is to empty because it was emptied into Jordan and in this place it should seeme that Iacob was neare to Jordan where the two rivers joyned because he saith vers 5.10 I came over this Iordan Mercer 3. Whereas there is mention made but of Iacobs eleven children whereas hee had eleven sonnes and one daughter Dinah the Hebrewes thinke that Iacob locked her up in a chest and conjecture that it fell out as a punishment to Iacob that she was defloured of the Sichemites because hee refused to give her to Esau to wife who might have brought him to some goodnesse but these are frivolous conjectures Dinah is omitted because of her sex the Scripture is not so carefull to take account of the women and beside she was the youngest but Ioseph not above six or seven yeare old Mercer neither was Dinah a mother of the Israelites as these eleven were fathers and therefore not so diligently remembred QUEST XI Iacobs sight not spirituall or in vision but reall and corporall Vers. 24. THere wrestled a man with him to the breaking of the day 1. This wrestling of God in the likenesse of a man with Iacob was neither spirituall only as Hierome seemeth to think upon these words of Saint Paul Ephes. 6.12 We wrestle not against flesh and bloud but against powers and principalities c. 2. Neither was it done in dreame as R. Levi who thinketh that Iacobs thigh might be hurt upon some other occasion as by the wearinesse of his travell and the cold in the night and that hee dreamed of the same hurt But Iacob had little list to sleepe being in such feare of his brother likewise the continuance of the wrestling till the morning the reall and sensible hurt of his thigh the
Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth oscitationâ—m
2. And the word of God was an helpe to Ioseph C. and the Lord was with Ioseph cat v. 4. And he pleased him S. served or ministred to him cat sheretâ—â— to minister v. 6. Heleft all he had in Iosephs hand cat only the Latine wanteth this clause he knew nothing else H. he knew nothing with himselfe that is which hee had S. P. he tooke account of nothing with him G. hee knew nothing with him C. T. so also the Heb. v. 7. After many daies H. after these words S.P. C. after this B. after these things G.T. heb dabar a word a thing Sleepe with mee H. S. lie with me v. 9. There is nothing in the house which is not in my power H. there is not in this house S. there is none in the house greater than I. G. B. hee himselfe is not greater in the house than I. C.T. heb v. 10. He refused to commit adulterie H. he would not sleepe with her that he might lie with her S. he consented not to lie with her or be in her companie caeter v. 11. Ioseph entered the house to examine his accounts C. to doe some businesse caet v. 13. When she saw c. that she was despised H. that he was fled out caet v. 16. For a proofe of the matter the cloake laid up she shewed to her husband returning home H. she laid up the garment with her till her husband came home caeter v. 17. And said let mee sleepe with thee S. the rest have not this clause v. 19. Giving too much credit to the words of his wife H. when he heard the words of his wife which she told him saying after this manner did thy servant to me caet v. 20. Hee cast him into prison S. into the place of munition or strong place S. into the prison house G.B.P. into the round tower T. sahar a round tower v. 22. Whatsoever was there done was under him H. whatsoever they did there that did hee caet 3. The Explanation of doubtfull questions QUEST I. The meaning of their words saving of the bread which he did eat Vers. 6. HE tooke account of nothing saving only of the bread c. 1. This is neither to bee understood of Ioseph that hee had no other reward for all his service at his Masters hand but the bread which he did eat for it is not like that his Master would deale so hardly with him having committed all to his charge 2. Neither by this phrase is expressed Iosephs parsimonie and sparing diet that hee would not eat of Potiphars delicates yet was faire and well-favoured as the like wee read of Daniel Dan. 1. For this clause is to be referred to Potiphar not to Ioseph saving only of the bread which hee did eat 3. And yet wee refuse the conceit of R. Salomon who by bread here understandeth Potiphars wife for that is a forced and improper sense 4. Neither with Aben Ezra doe wee so expound it as though Ioseph was excluded from medling with his masters meat and drink because it was an abomination to the Egyptians to eat with the Hebrewes for it is said before vers 4. that Ioseph found favour in his Masters sight and served him that is waited and attended upon his person 5. Wherefore the meaning is no more but this that Potiphar freely committed the whole charge to Ioseph taking no account of him but was secure and cared for nothing hee did only eat and drinke and take such things as were provided for him without any more care Mercer Iun. QUEST II. How long Ioseph served in Potiphars house Vers. 7. AFter these things c. 1. The Latine translation readeth after many yeares which although it be true yet it is not agreeable to the words of the text 2. Ioseph spent many yeares in Potiphars house for first he was as a common servant in his Masters house vers 2. Then his master having a great liking of him made him one of his owne ministers or servants to attend his owne person vers 4. Lastly hee made him ruler of his house Iunius 3. It should seeme then that Ioseph served 10. or 11. yeares in Potiphars house before hee was cast into prison from the 17. yeare of his age till hee was 27. he might be three yeare in prison for two yeares after that the chiefe Butler was set at libertie Pharaoh dreamed Gen. 4.2 And Ioseph for expounding his dreame was advanced being then 30. yeare old Gen. 41.46 Mercer Perer. QUEST III. What stayed Ioseph from committing this great sinne Vers. 9. HOw can I doe this great wickednesse and sinne against God 1. Like as the wicked accustomed to doe evill cannot doe that which is good as is said of Iosephs brethren that they could not speake peaceably unto him Genes 37.4 So the righteous established by the grace of God cannot doe evill not in respect of their free-will which by nature is prone enough to evill but because Gods grace stayeth them so that they cannot doe it because they know they ought not Perer. 2. Three things stay Ioseph from committing this sinne the feare of God the love of his Master and his liberalitie toward him and the dutie of the wife toward her husband Mercer 3. Three things in respect of God ought to keepe us from sinning 1. The reverence of his Majestie which seeth and beholdeth all things 2. The consideration of his mercie and benefits received 3. The feare of his judgements Perer. QUEST IIII. Of Iosephs invincible chastitie Vers. 12. HE left his garment in her hand and fled c. 1. Forraine histories make honorable mention of divers famous for their chastitie as Aeltanus of Amabaeus the harper that having a most beautifull wife yet abstained from her and of Diogenes the Tragicall-writer that did the like Valerius Maximus writeth of one Spurima a faire young man who of purpose disfigured and mangled his face because he would not be desired of women and of Hippon a woman of Greece that cast her selfe into the sea to save her chastitie But chaste and constant Ioseph farre exceedeth them all 2. For being in his youthfull yeeres when lust most rageth of the age of 27. and often sollicited and of no meane woman but of the ladie of the house he could neither be intised by her promises nor overcome by her threats as it is like shee did threaten to accuse him falsely to her husband and so seeke his death neither the opportunitie or secrecie of the place could move him for Potiphar and all his servants were absent in solemnizing some festivall day and his wife staied at home fayning her selfe sicke as Iosephus conjectureth neither the impudencie of the woman that laied violent hands upon him and strugled a good while with him till the servants were returned could conquer his chastitie 3. Hee was not therefore so faire without as he was faire and comely within pulchriâ—r in luce
according to these words G. according to the mouth or face of these words heb v. 8. We and our little ones H. we and you and our substance S. we and you and our family B.C. we and you and our little ones T.G. heb taph a little one v. 9. I will receive the childe H.S. I will be surety or undertake for him caet v. 11. Turpentine and almonds H.C. turpentine and nuts S. nuts and almonds B.G. pineapples and almonds P. nuts of the turpentine tree and almonds T. boten the turpentine tree with the fruit heb v. 14. That he deliver your brother that is in bonds H. Your other brother caet I shall be as one robbed of my children H.B.I. as I have beene robbed of my children shall be robbed C.G. I as I have beene robbed of my children am robbed of my children S.I. if I be robbed of my children I am robbed T. that is he securely committeth the successe to God being prepared to beare whatsoever hapneth the like phrase is used Esther 4.16 v. 16. Benjamin his brother by the mothers side S. Benjamin caet without any addition v. 18. They being terrified there H. the men seeing they were brought into Iosephs house were afraid caet v. 18. That he may cast some cavill upon us and violently bring us into servitude H. that he may cavill with us and lay to our charge S. that he may be Lord over us and seeke occasion against us C. that he may seeke occasion against us and violently lay hands on us B. that he may picke a quarrell against us and lay somewhat to our charge G. that he may beare us downe and runne upon us T. that he may roll himselfe upon us and cast himselfe upon us heb v. 25. They heard that he must dine there S. that they should eat bread there caet v. 30. His bowels were moved H. enflamed caet camar to wax hot v. 31. They count such a feast prophane H. because the cattell which the Egyptians worship the Hebrewes eat C. for that is an abomination to the Egyptians caet v. 35. And were drunken with him B. drunke plentifully with him T. shacar to be drunken or drinke freely heb 3. The explanation of doubtfull questions QUEST I. Whether all Iacobs family lived of the provision out of Egypt Vers. 2. TVrne againe and buy us a little food c. 1. Iacob stayeth not till all the bread was eaten up for whereof should they then have lived till they went and came but the provision was very neare spent Mercer 2. Neither is it to be thought that Iacobs whole family which had some 200. or 300. persons for there were 70. males which came out of Iacobs loynes beside their wives nieces and servants lived together of the wheat brought out of Egypt but that in such great necessity there was a supply made with herbs roots acornes and such like Calvin 3. Iacob speaketh of buying a little food not as though he thought the famine to be at an end but because in time of famine great parsimony is used and a little made to goe a great way Muscul. QUEST II. Why Iudah prevaileth more with Iacob than all the rest Vers. 11. THen Iacob said if it must be so now c. Iudah perswadeth more than the rest to have Benjamin goe with them not in respect of the punishment which hee undertaketh as though it were greater to beare the blame for ever which some make a type of everlasting punishment whereas Ruben offered the present death of his two children which was but temporary but Iacob rather rejected that speech of Ruben as foolish and inconsiderate 2. Neither doth Iudah perswade in respect of his age because Ruben being not heard and Simeon absent and Levi indisgrace because of the massacre of the Sichemites Iudah was the next borne Muscul. 3. But Ruben was refused Iacob conceived evill of him for his incest with his fathers concubine Iudah was respected for his wisdome and gravity of whom Iacob did foresee that the Messiah should be borne Mercer 4. As also Iudah watcheth hi◠〈◊〉 when the provision was spent so that Iacob was forced in respect of that present necessity to 〈…〉 them Perer. QUEST III. Of Iacobs present Vers. 11. TAke of the best fruits of the land c. 1. For three causes Iacob doth counsell them 〈…〉 a present with them 1. To finde grace with the Lord of the Countrey 2. To redeeme their brother Simeon 3. To cleare themselves of the suspition of being taken for spies Philo. 2. Though these gifts were not of any great price yet Iacob hopeth that the good will of the giver should be accepted Calvin 3. But the Hebrewes here are very ridiculous in their superstitious toyes who prescribe this verse thrice to be said in the City gates where any pestilence or other deadly danger rageth when one entreth and so he shall be preserved Mercer as though Gods wrath were appeased with balme turpentine almonds such as Iacob sent for a present QUEST IV. Of the double money which they are bidden to carry with them Vers. 12. TAke double money in your hand 1. Some thinke that they carried double money with them to buy corne with for Iacob might conjecture that the price of corne by reason of the exceeding dearth was enhaunced and that beside this double money they carried the other money which was found in their sacks mouth Rasi Bahai whom Iunius and Musculus follow 2. But I rather thinke with Mercerus that the money which they were to restore was part of this double money and the other halfe was to buy corne for so vers 15. it is said they tooke twice so much money with Benjamin there is mention made onely of double money QUEST V. Of Iacobs prayer Vers. 14. GOd almighty give you mercy c. 1. The word is rachamim which signifieth bowels and consequently compassion and so indeed God heard Iacobs prayer for afterward vers 30. Iosephs bowels yearned and his affection was moved at the sight of Benjamin Muscul. 2. Where Iacob saith that he may deliver your other brother he meaneth not Ioseph as some thinke but Simeon that was kept in bonds 3. Some of the Hebrewes by these two the captivity of Simeon and the sending away of Benjamin doe mystically understand the two captivities of the ten tribes and of the two tribes after the which there should be no other but they are deceived for the Jewes are in captivity to this day QUEST VI. The meaning of Iacobs words if I am robbed I am robbed Vers. 14. IF I be robbed of my children I am robbed 1. Not as though hee counted himselfe robbed in a manner of all when he lost Ioseph as some Hebrewes expound 2. Neither yet is this spoken in respect of all his sons in generall whom he now sent away as Calvin 3. Nor yet doth Iacob thus complaine either as despairing or to make his sonnes more
goeth further and speaketh more particularly to Gad as He looked unto himselfe at the beginning and there was the portion of the law-giver hid that is the Law-giver Moses first looked unto this tribe and gave them a portion beyond Jordan the Latine translator readeth corruptly Because the Doctor or teacher was buried or laid up in their part or lot which Perer. understandeth of Moses buriall in Mount Nebo which afterward belonged to Gad but the place of Moses buriall was not yet revealed Moses further addeth He shall come with the hands of the people to execute the justice of the Lord which was performed when Gad went up before Israel against the Canaanites QUEST XX. Of the blessing of Asher Vers. 20 COncerning Asher his bread shall be fat and he shall give pleasures for a King 1. Some reade he shall enjoy or be nourished with the pleasures of a King Chald. but the other reading is more proper and agreeable to the originall 2. These pleasures fit for a King are not understood of his fat bread as Mercer but rather of other delicate fruits wherewith that Countrey abounded as Moses saith of Asher He shall dip his foot in oyle Deut. 33.24 which is acceptable to Kings and whereof are compounded sweet ointments for Princes Olâ—aster 3. Moses setteth downe other blessings of Asher beside the pleasantnesse of his soyle as that he shall be blessed with children His shooes should be iron and brasse his Countrey should abound with these mettals and further his strength should continue all his dayes Asher should bring forth strong men Hierome readeth as the dayes of thy youth so shall be thâ—â—e old age rather interpreting than translating Iunius for strength readeth speech making this to be the sense there shall be speech of thee as long as thou livest but the word 〈◊〉 signifieth strength rather than speech as the Septuag doe expresse the sense by the word Exius 〈◊〉 strength 4. This fat bread may â—â—â—tually be applied to Christ who iâ— the bread of life that nourisheth our soules Iohn 6. Mustâ—l QUEST XXI Of the blessing of Nephtali Vers. 21. NEphtali is an hinde let goe giving goodly wordâ— c. 1. The Hebrewes understand 〈◊〉 blessing given to Nephtali of the fruitfulnesse of the ground which by reason of the forwardnesse therof in speedy bringing forth of fruit is compared to an Hinde from thence the first offering were brought to the Temple over the which the Priests praised God to this sense the Chalde Paraphrase seemeth to incline as is to be seene before in the divers readings 2. Some doe apply it to Barak of Nephtali whose victory against Sisara is described Iuâ— 4. and the goodly or faire words here spoken of to the 〈◊〉 of Barak and Deborah Iud. 5. Consent 3. But as this prophecie very well comprehendeth that event 〈◊〉 generally describeth the state and condition of the whole tribe who should be as forward to battell 〈◊〉 an Hinde let goe of the hunters is swift but yet they should by friendly and peaceable words seeke for peace before they would rashly attempt waâ—â—e Iunius they should be of gentle and friendly behaviour and therfore beloved Perer. Hereunto agreeth the prophecie of Moses Nephtali satisfied with 〈◊〉 and filled with the blessings of the Lord Deut. 33.23 4. And whereas it followeth in that place possesse the West and the South the meaning is not that he should possesse the Sea as Hierome tranaâ—sleth either the Mediterranean Sea or the Sea of Tyberias as the Chalde or that he should by traffique with others have benefit of the Sea but because the Sea was Westward it is usually taken for the West as Gen. 12.8 Bethel is said to be on the Sea side that is Westward 5. This prophecie also may bee extended to the times of Christ who began to preach and to utter his pleasant and comfortable words in the tribe of Nephtali Matth. 4. Hierome QUEST XXII Ioseph why compared to a fruitfull bough Vers. 22. IOseph shall be a fruitfull bough 1. Which is a better reading than to say a sonne increasing because of the words following a fruitfull bough by the West side where the metaphor is continued Ioseph is campared to a fruitfull bough planted by the fountaine Iunius 2. His branches run upon the wall that is out of him branched the two tribes Ephraim and Manasseh Chald. Iun. Some reade his daughters ran upon the wall which Râ—si expoundeth of the daughters of Egypt that did strive to behold Ioseph riding in his chariot some of Iosephs mistresse that gazed upon his beauty but the first râ—ading is to be preferred Iun. Mercer QUEST XXIII How Ioseph his bow abode strong c. Vers. 23. THe archers grieved him c. his bow abode strong c. Some referre this to the time to come signifying the great troubles and afflictions which Iosephs posterity should have and the divers conflicts with the Syrians and other enemies but it more aptly describeth the divers attempts of Iosephs brethren of his mistresse and master against him Iunius Mercer 2. It typically also setteth forth the practices of the Scribes and Pharises against our Saviour Calvin The Septuagint reade amisse Their bowes were broken and the Latine Interpreter The bonds of his armes were loosed referring it to the bonds and fetters wherewith Ioseph was tied whereas in a contrary sense the text is his armes were strengthened not adorned with bracelets and gold as the Chalde but Ioseph is likened to a strong archer that as the other his enemies as archers shot at him so his bow was steadfast and his armes strong thus the inward fortitude and strength of his minde is expressed Mercerus QUEST XXIV In what sense Ioseph is called the feeder and stone of Israel Vers. 24. OF whom the feeder c. 1. Of whom that is of the mighty God of Iacob not of Ioseph for he is meant by the feeder nor from whence came the feeder that is out of prison Ioseph was taken but the meaning is that the mighty God of Iacob appointed Ioseph to be a feeder c. 2. Neither by the feeder doe we understand the Captaines and Kings that came of Ephraim out of Ioseph neither yet doe we approve that reading Of whom was hee that feedeth the stone of Israel that is Iacob which was the head and stone of that familie as the Chalde Mercer Pagnin nor yet by the stone of Israel is God understood in this place as the Genevens reade the feeder of the stone of Israel but the best reading is of whom that is of God was the feeder and stone of Israel that is Ioseph who was the nourisher of his fathers house and as a stone and rocke of refuge unto his brethren Iun. QUEST XXV Of Iosephs blessing both from above and beneath Vers. 25. WHo shall blesse thee with the blessings of heaven from above 1. By the blessings of heaven he understandeth not onely the pleasant showres and raine but
masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children in
therewith as a child halfe consumed in the mothers wombe Numb 12.10 Iunius QUEST V. Whether the third signe of turning the water into bloud were shewed at this time Vers 9. IT shall bee turned into bloud Iosephus thinketh that this signe as likewise the two other were done in this place But the truth is as Philo noteth that the other two were shewed now the third was done in Egypt because hee is bid to take of the water of the river that is of Nilus Perer. 2. This miracle seemeth to bee divers from that chap. 7. of turning the waters of the rivers into bloud for there the waters in the rivers are changed here the water is taken out of the river there the waters so continued 7. dayes but here the water is powred upon the dry land and so it is like it was soone dried up of the earth and returneth not into his kinde as in the two first miracles And againe Aaron is said to have done these miracles in the sight of the people vers 30. but the waters of the rivers were not yet turned into bloud therefore in this place those signes are shewed which should serve principally to confirme Moses calling before the Israelites which afterward as occasion was offered were done also before Pharaoh Simler 3. And this signe of turning water into bloud did signifie that the time was at hand that God would judge the Egyptians for the death of the infants whose bloud they had shed in the waters Lyranus Simlerus QUEST VI. Whether in these miracles there were a substantiall change NOw here it will be demanded whether these conversions and changes were verily and substantially done or they so appeared only 1. But it is not to be doubted of for the very substance and nature of these things for the time was changed 1. Because the word and the thing must agree together Now the Lord saith that the water shall be turned into bloud therefore it was turned but the Hebrew phrase is more significant shall bee into bloud so the rod was into a serpent that is turned or changed 2. The sense both of the sight and feeling discerned them to be truly changed 3. Because it is not impossible or hard with God the creator of the substance to change the substance 4. Such were these conversions as that of water into wine by our Saviour Christ at the marriage feast Ioh. 2. which was a true conversion Simler 2. And this is one speciall difference betweene the miracles which are wrought by God and such wonders as are wrought by Satan these are done in truth the other in illusion as our Saviour saith A spirit hath not flesh and bones as ye see me to have Luke 24.39 that is spirits may assume a shape but a true body Satan cannot counterfeit as Hierome saith Signa qua faciebat Moses imitabantur signa Aegyptiâ—rum sed noâ— erant in veritate The signes of the Egyptians did counterfeit the signes which Moses did but they were not in truth for the rod of Moses devoured the rods of the Egyptians QUEST VII Whether Moses indeed had an impediment of speech and what it was Vers. 10. I Am not eloquent c. but I am slow of speech and slow of tongue 1. Some thinke that Moses spake thus only of modesty and humility Borrh But it appeareth by the Lords answer that hee had some want in his speech 2. Others judge that Moses thus speaketh by way of comparison that since God had talked with him which they define to be three dayes taking those words simply according to the letter as they are in the Hebrew I am not eloquent from yesterday to yer yesterday whereas he seemed somewhat before now hee seeth that his eloquence is nothing Origen in cap. 3. Ruperius But these words yesterday and yer yesterday doe for the most part signifie indefinitely the time past as Gen. 31.2 Labans countenance was not toward Iacob as yesterday and yer yesterday and so it is taken here and the rather because these two times are distinguished I am not eloquent yesterday and yer yesterday and that which followeth no not since thou spakest with thy servant and beside Moses after this complaineth that hee was of uncircumcised lippes Chap. 6.12 Hee therefore only at this time seemeth not so to bee 3. Some thinke that Moses indeed was astonished at this vision and thereby began to be as speechlesse Osiander Pellican But that infirmity continued afterward as is before shewed and therefore it was not procured by his present astonishment 4. Others do thinke that Moses had indeed an impediment of speech but it was onely in the Egyptian language which he might have forgotten in this long time of his exile Hugo S. Victor But beside that it is not like that Moses could forget that language wherein he had beene trained up 40. yeeres he simply complaineth of his utterance 5. Therefore it is most like that Moses had some naturall impediment in his speech and some one or more of these defects either that hee was a man of few words not flowing in speech for so it is in the Hebrew a man of words which the Chalde translateth a man of speech or that he was not a man of choice words not eloquent as the Latine readeth or that he was of a slow tongue as the Latine so it is in the Hebrew of a heavy tongue or of bad pronuntiation as the Septuagint reade of a small voyce for he saith that hee was both of an heavie or slow mouth and of a slow tongue 6. But that seemeth to be one of the Hebrewes fables that Moses by this meanes became a man of imperfect speech that when Pharaoh playing with him had set his crowne upon his head and he had cast it downe which one of the Egyptian Priests interpreted to be an ominous signe against Pharaoh and his Kingdome then to trie the childs innocencie they put a burning cole to his mouth by the which the top of his tongue was seared and so the child thereupon began to stammer in his speech Perer. 7. Now it pleased God to make choice of such an unlike instrument one of an imperfect speech that God might have all the glory of this worke and nothing should be ascribed unto man As for the same cause our Saviour made choice of his Apostles from simple and unlettered men to whom he gave the gift of utterance and of divers languages Theodoret. 8. But here it will bee objected that S. Stephen saith of Moses that he was mighty in words and in deeds Act. 7.22 How then could he be imperfect and defective in speech To this some answer that he was mighty in invention and disposition not in elocution for so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee referred to the inward conceit of the minde as to the words of the mouth Simler But this rather may bee answered that as S. Paul saith of himselfe though
by this sudden sicknesse of his fault and spake or made signes to his wife to circumcise the child Aben Ezra Simler But the suddennesse and greatnesse of the sicknesse which made Moses altogether unable to doe it himselfe may be thought also to have given him small respite either to bethinke himselfe or to give notice to his wife 3. Some thinke that shee had heard before of her husband how straightly they were injoyned to circumcise their children the eight day and that of her selfe it came into her minde that they had not done well in omitting the childs circumcision Osiander But it seemeth by her words of indignation that shee had not so reverent an opinion of the necessity of circumcision as of her selfe to enter into an action so much displeasing unto her 4. Therefore I consent with Iunius that whether the Angell appeared in visible shape or no as some thinke yet by evident signes it appeared both to Moses and Zipporah that Gods wrath came upon him for that cause the phrase here used that the Lord occurrebat ei came upon him dimisit cum and departed from him doth shew that God after some sensible manner assaulted Moses that they both knew both from whence that sudden stroke came and for what cause QUEST XXXII Who it was that departed from Moses Vers. 26. SO he departed from him 1. Not Zipporah tooke her leave of Moses and returned to her father as Lyranus for beside that the Verbe is put in the Masculine gender in the originall it is more like that Moses sent Zâ—pporah backe than that shee first sought it 2. Nor yet is the meaning that Moses left him that is his child new circumcised and sent him backe to his father in law as Paulus Burgensis It should have beene said then that Moses left her which is his wife rather than him that is the infant that could not shift for himselfe Perer. 3. And to understand it of the disease that it left him is somewhat improper But it must be referred to the Angell for he departed now from Moses that before â—an upon him met him or assaulted him sic August q. 11. in Exod. QUEST XXXIII Of the mysticall application of this story NOw for the mysticall application of this story 1. That of Gregory Nyssen is somewhat farre fetcht that Moses married to Zipporah a Midianitish woman sheweth a Christian teacher addicted to Philosophie which he must circumcise and pare off many errorâ— from before it can bee admitted in Christianity 2. So is also that application of Pererius not so fit that as Moses was chastised because one of his children was uncircumcised though the other had received circumcision so it suffiseth not the judgement only to be reformed and circumcised but the will and affection also must be purged 3. That of Ferus is more fit that Christ may be said to be our husband of bloud by whose bloud we are purged And Zipporah betokeneth the Church which by repentance doth circumcise her children to make them acceptable unto God QUEST XXXIV What manner of faith it was which the people had in beleeving Moses Vers. 31. SO the people beleeved 1. Not all the people whom the Egyptian taskmasters would not suffer to intermit their worke Simler but a convenient number of the people gathered together with the Elders Pellican 2. These having seene the signes before mentioned as the Rod turned into a Serpent Mosâ—s hand suddenly to become leprous and to be healed againe and the water turned into bloud gave credit unto Moses and Aaron and beleeved they were sent of God Osiander 3. But this seemeth to have beene but a temporarie faith for a while after they are offended with Moses and Aaron when their affliction at the first was made more heavy Simler 4. And now they see the effect of Gods promise that the people should at the first hearken unto them Chap. 3.18 Borrh. 4. Places of Doctrine 1. Doct. The use of true miracles Vers. 5. THat they may beleeve The end then and use of true miracles is to confirme faith whatsoever miracles are wrought to any other end as to perswade any false doctrine and to draw away the people from the true worship of God are false miracles wrought by the operation of Satan and are not to be regarded as Moses sheweth Deut. 13.2 Simler 2. Doct. Things by their nature noxious and hurtfull are subdued to the faithfull Vers. 4. HE put forth his hand and caught it By this that this Serpent is turned againe into a Rod and hath no power to hurt or harme Moses we see that by the power of God things by nature hurtfull yet to the beleeving and faithfull are not noxious or discommodious The Lions mouthes were stopped against Daniel the Viper that leaped upon Pauls hand forgat her kind This power and privilege floweth from Christ our head which as it is externally shewed in such miraculous workes so spiritually it is now seene in that the old Serpent the enemie of mankind hath no power to hurt any of the members of Christ. Simlerus 3. Doct. Temporary obedience doth often turne aside a temporary punishment Vers. 26. SO he departed from him c. Zipporah here not of any devotion but of necessity circumcised her sonne yet it pleased God so to accept of this forced obedience that he spared Moses so many times a temporary and externall obedience doth turne away a temporall punishment as Ahabs sackcloth put off the punishment threatned that it came not in his dayes So the Samaritanes corrupt worship of God delivered them from the Lions 2. Kings 17. Simler Piscator If God be so pleased sometime with outward service accepting the small beginnings of those that are comming unto him how much more acceptable unto him is the true spirituall worship 5. Places of controversie 1. Cont. Against popish transubstantiation Vers. 3. ANd it was turned into a Serpent This can give no warrant to the popish transubstantiation and that imagined conversion of the bread into the body of Christ for here both the Scripture testifieth that the Rod was turned into a Serpent and the sense discerned it but they can shew neither word for their devised change and sense also is against it Simler 2. Cont. Against the Arrians that Christ is a true God Vers. 16. THou shalt be to him as God The Arrians most blasphemously abuse this place making Christ no otherwise God than Moses is called God Cont. 1. Not the name Elohâ—m only is given unto Christ but Iehovah which is given to no creature 2. Not only the name of God but honour and worship are given unto him and to no creature beside Let all the Angels of God worship him Hebr. 1.6 Simler 3. Where the word Elohim is given unto men it is not properly attributed unto them but by way of comparison with others as here in respect of Aaron Moses is so called as by way of relation unto God because they are in
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
3. Wherefore it is like that the Elders also went in but Moses and Aaron onely are named as the principall as vers 4. Pharaoh in saying get ye to your burthens speaketh not to Moses and Aaron onely but to the other Israelites with them Iunius Simlerus QUEST III. Whether Pharaoh were altogether ignorant of God Vers. 2. I Know not Iehovah 1. Paulus Burgens thinketh that Pharaoh so spake because the name Iehovah was not knowne to him But it is not like that Moses would use a strange name of God which Pharaoh understood not 2. Thostatus thinketh that hee simplie denied not God but that he was Iehovah that is the ruler and governour of the world that seeth and beholdeth all things But this is too curious and it seemeth that Pharaoh had no good opinion of the Godhead and divine power 3. Therefore whereas there is a twofold knowledge of God the one naturall by the creatures the other spirituall by the word of God the first onely sheweth that there is a God the other teacheth who that God is and how to be served it is like that Pharaoh was not altogether void of the first which he abused detracting from the true God and giving the divine honour unto filthie Idols but the true God he was utterly ignorant of Borrh. 4. So that beside his grosse ignorance hee in pride of heart contemneth and despiseth the true God Simler Hee acknowledgeth the God of the Hebrewes to bee no God and inferiour to the Idols of Egypt Perer. and of no such power to command him being King of Egypt Pellican and afterwards by plagues and judgements hee is taught to confesse and acknowledge God Ferus 5. And there are foure causes that for the most part doe bring men to denie God either feare as Peter denied Christ or grosse ignorance as the wicked thinketh there is no God Psal. 10.4 or corruption and wickednesse of life as the foole saith in his heart there is no God Psal. 14.1 or abundance of prosperitie which maketh a carnall man thinke that hee is sufficient of himselfe without God and therefore the Prophet prayeth that God would not give him too much Lest I be full and denie thee Prov. 30. 6. These three last did concurre in Pharaoh his ignorance wicked life and abundance of prosperitie Perer. QUEST IV. Why mention is onely made of going three dayes journey Vers. 3. LEt us goe three dayes journie into the desert c. 1. Some doe mystically apply these three dayes journie as Augustine to the Trinitie Ferus understandeth it of the purging of our thoughts words and works Perer. Of the way of Christians by faith hope and charitie Borrhaim observeth the like number of three dayes as chap. 19. when they are bid to sanctifie themselves against the third day Ionas was three dayes in the belly of the whale Christ rose the third day But such mysticall applications are but mens wittie devices 2. Neither is the conjecture of the Hebrewes sound that whereas it was not three dayes onely but three moneths journey unto mount Horeb where they sacrificed as appeareth chap. 19. they say a day is taken here for a moneth for thus Moses request should have beene captious and full of deceit 3. Therefore Moses maketh mention onely of three dayes journey as the Lord commanded him who knew that Pharaoh would not grant so small and reasonable a request that his inhumanitie might bee made manifest and so Gods judgements to be just Thostat Lyran. 4. And though God purposed that Israel should never returne into Egypt againe yet it was not necessarie nor convenient that all the Lords counsell should bee revealed to such a cruell Tyrant and herein Moses told no untruth but onely prudently concealed some part as the Lord directed him Simler QUEST V. What other things were said and done by Moses before Pharaoh COncerning other things said and done by Moses 1. Neither is it likely that Moses rehearsed unto Pharaoh the benefits which the Egyptians had received of him as Iosephus but rather he might make mention of Iosephs worthie acts done in Egypt 2. Neither is any credit to be given to Artapanus report alleaged by Eusebius how Moses caused fire to come out of the earth that being committed to prison his keepers were suddenly slaine and the gates opened of themselves and he came into Pharaohs chamber without any let and how certaine Priests for deriding the name Iehovah which Moses had written in a table were sudenly striken dead it is like if such memorable things had beene done Moses would not have omitted them Perer. Therefore to know the summe of Moses acts it sufficeth us to have recourse to the storie here pâ—nned by himselfe QUEST VI. In what sense Pharaoh saith they were much people Vers. 5. BEhold now much people is in the land and would ye make them leave their burthens 1. Some referre it to that which was said before vers 13. Moses gave this reason of his request that the people might be dismissed to sacrifice to God lest he come upon them with the pestilence and so Pharaoh should answer that although the pestilence came upon them he could spare many of them because they were a great multitude 2. Some thinke that Pharaoh objecteth to them rebellion that they being confident upon the strength and multitude of the people did gather them together and caused them to remit their works intending some mutinie Vatab. 3. Other doe make this to be the sense if the people having beene kept under by sore labour doe so increase how much more if they had their case sic Pellican Osiander Latin interpret 4. But it is best read with an interrogation Seeing they are much people would you hinder them and so their works should be intermitted that were so profitable and of such advantage to Pharaoh Iun. Simler This sense is most fitting and agreeable to the text as may appeare by the scope thereof QUEST VII Why they used straw in making bricke Vers. 7. YE shall give the people no more straw 1. They used straw to make bricke both to temper the clay therewith that it might be firmer Lyran. as also to cover it and keepe it from parching and chapping by the sunne as also to burne the bricke with Simler 2. There was great use of bricke in Egypt not onely because they wanted stone but for that the buildings made of bricke were durable and continued long as the wall that compassed Athens was made of bricke and Iupiters temple Plinl ib. 35. cap. 14. The same author also reporteth from Epigenes that there was bricke worke in Babylon of seven hundred yeeres continuance wherein the observation of the starres were graven Perer. 3. As for the allegories which are here devised as by the strawe to understand evill thoughts by the clay corrupt doctrine by Pharaoh the devill I omit them as humane devices QUEST VIII Whether Moses sinned in expostulating thus with God Vers. 22. MOses returned unto
spake B.G.L. for vaichi it was is omitted 3. The explanation of difficult questions QUEST I. Of the divers names which are given unto God in Scripture Vers. 3. I Appeared c. by the name of almightie God Hierome noteth that in the Scripture there are tenne severall names given unto God 1. Eel which signifieth strong 2. Elohim 3. Elohe God derived of the former word Eel so called because he is mightie and powerfull 4. Sabaoth or Tzebaoth the God of Hostes. 5. Helion high as Gen. 14.22 he is called the most high 6. Eheje Exod. 3.11 so named of his being 7. Adonai Lord. 8. Shaddai Genes 17.1 omnipotent all sufficient which Aquila translateth strong mightie 9. Iah which is contracted of Iehovah 10. The last and tenth name is Iehovah QUEST II. Of the divers kinds of names given unto God THe names which are given unto God are of foure sorts 1. Some are simply given unto God without respect to any other thing but himselfe and either these names shew his essence as Iehovah or the persons of the Trinitie as the Father Sonne Holy Ghost 2. Other names have relation to the creature so he is called the Creator Lord Governour Preserver 3. Some names include a negation or absence of some imperfection incident to the creatures so is God called immortall immutable 4. Some names are given from the properties which are essentiall in God but accidentall in others as hee is called just wise mercifull gracious ex Perer. QUEST III. Of the excellencie of the name Iehovah BUt of all names which are given unto God none doth more fully expresse unto us what God is then the name Iehovah first it is derived of hajah which in piel doth not onely signifie to be but to give being which best agreeth unto God not onely for that he gave being and life unto all things but giveth being to his promises and gratiously effecteth whatsoever he hath promised to his servants Simler 2. The Hebrewes also observe that the letters of this name of Iehovah jod he and van are called literae flatus quietis The letters of breathing and of rest whereby is signified that God is the author of breath and life and that in him onely there is true rest to be found 3. Some of the Rabbines doe in this name comprehend the Trinitie for Iehovah they say signifieth God begetting or giving essence and if there be a God begetting there must bee also a God begotten and because it is impossible but that betweene the God begetting and the God begotten there should bee a coeternall and consubstantiall love therefore in this name is insinuated the holy Spirit the God of love 4. Hereupon some also thinke that our Saviour alludeth to this name when he thus saith in his prayer Father I have manifested thy name unto the men whom thou gavest me Ioh. 17.6 that is hee declared openly the doctrine of the Trinitie commanding his Disciples to baptise in the name of the Father of the Sonne and of the Holy Ghost Ex Perer. 5. Beside whereas some other names of God as Adonai Elohim are communicable unto creatures as to Angels and men the name Iehovah is not communicated to any but given onely unto God Simler QUEST IV. The name Iehovah understood of Christ. SOme thinke that the name Iesus is derived of Iehovah shin being inserted onely to signifie the assumption of the humane nature but the Angell giveth another interpretation of the name Iesus because Christ should save the people from their sinnes Matth. 1. so that it is rather derived of Ieshuah salvation than of Iehovah Simler But howsoever it is for the derivation of this name the signification doth most properly agree unto Christ who is indeed God Iehovah for so the Prophets speaking of Christ doe call him Iehovah as Ierem. 23.61 This is the name whereby they shall call him Iehovah our righteousnesse And as now the Lord calleth himselfe Iehovah because of this powerfull deliverance of the Israelites out of the bondage of Egypt so Christ shewed himselfe Iehovah in delivering of us from the spirituall thraldome of Satan Borrh. QUEST V. Of the right pronuntiation of the name Iehovah FUrther there is some difference in the pronuntiation of this word Iehovah which is called tetragrammaton because it consisteth of foure letters he jod vah he as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Deus in Latin have likewise foure letters Irenaeus doth seeme to call it Iaoth Isodor iodiod Diodorus Siculus saith that the name of the Jewes God was Ia◠lib. 2. cap. 5. So also Macrobius lib. 1. Saturnal cap. 18. Clemens Alexandrinus Iau lib. 5. Stromat Theodoret saith that the Samarites pronounce it Iava the Hebrewes Ia quast 15. in Exod. Perer. But the received pronuntiation is Iehovah as may appeare by the abbreviation thereof used in Scripture Iah Exod. 15.2 Iah is my strength Hence also it is probable that the Heathen derived the oblique cases of Iupiter Iovis Iovi for from Iehovah the word love seemeth to be contracted which might make Varro also to thinke Deum Iudaeorum esse Iovem that Iove was the God of the Jewes as Augustine alleageth out of Varro QUEST VI. Whether the name Iehovah be ineffable that is not to be pronounced BUt here will be moved a greater question why this name Iehovah should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ineffable not to be uttered as the generall custome of the Hebrewes is at this day not to expresse it 1. We refuse Genebrands opinion who confidently affirmeth that the word Iehovah is neither Iudaicum nor Christianum neither a Jewish nor a Christian word neither received of the Fathers nor of the Rabbines nor yet learned of Christ and his Apostles to this it may be answered that the Rabbines followed herein the received use of the Hebrewes and whereas the Septuagint in stead of Iehovah read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord it is no marvell if in the new Testament therein they follow the translation of the Septuagint being of so great authoritie 2. Bellarmine because Hierome for Iehovah readeth here Adonai contendeth that it ought alwayes to be so read and that the points or prickes of this word Iehovah are the same that are in Adonai which moved Origen also in his Hexapla to read for Iehovah Adonai Contra. It is evident that Iehovah and Adonai are two divers words and therefore not of one pronuntiation and sometime they concurre together as Gen. 15.8 Iehovi Adonai will they here read the same word twice adonai adonai That the same prickes doe serve divers words is not strange nor unusuall and the Septuagint observe not this rule for they read not Adonai but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. A third opinion is that the name Iehovah was of old and former times pronounced but the right pronuntiation thereof was lost in the Captivitie of Babylon as likewise the puritie of the Hebrew tongue Perer. But this is a meere conjecture and yet
of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and vapours so that
Lamb the word â—achak used before vers 3. shall take unto him a Lambe is here better referred to the Lambe which is understood to be taken than to his neighbour Vers. 6. Shall kill it in the twilight B. beâ—weene the two eventides I.V.A.P. better than at eventide G.L.S.C. for the word ghereb in the singular is put for the eventide vers 18. but here it is in the duall number and is taken for the twilight betweene the setting of the Sunne and the beginning of the night Vers. 11. It is the Lords pasch I.S.P.V. the Lords Passeover cater Pâ—sach H. which signifieth the passing over but the originall word is better retained as the Apostle saith Christ our pasch is sacrificed for us 1. Cor. 5.7 Vers. 13. When I shall smite in the land of Egypt S.V.A. that is smite the first borne in the land of Egypt I. Slay in the land of Egypt C. better than smite the land of Egypt B.G.L.P. for then the preposition in should be superfluous Vers. 16. Notwithstanding that which every one must eat only shall be done of you V.C.S.A.P. or prepared for you better than excepted those things which every one must eat L. for the last clause shall be done of you is here wanting or save about that which every one must eat that only may yee doe B.G. for the verbe is in the passive that shall be done Vers. 23. He will not suffer the destroyer to come into your houses to smite I.C. cum cater that is to smite the first borne V. to plague you B.G. but the word nagaph signifieth to smite Vers. 25. And it shall be when yee are come into the land I.V.C.A. P. rather than when yee shall come into 〈…〉 B.G.L.S. for here the word vehajah is wanting Vers. 26. What meaneth this your service I. what is this service to you C.A.P. rather than what manner of serâ—ice is this yeâ— doe B.G. so also L.S. for they aske rather the meaning than manner of it as the next verse shâ—â—eth Vers. 28. They bowed themselves I. or humbled A. P. rather than worshipped B. G. cum cater shacah signifieth to bow downe it is a signe of adoration but properly it doth not signifie to 〈◊〉 or worship Vers. 32. Take your flockes and your droâ—es or heards I. V. rather than sheepe and cattell B.G. and sheepe and heards L. or sheepe and â—xen C.S. 〈◊〉 and bacchar are here rather names collectives and are taken for the heards of small and great cattell for they had flockes of goates as well as of sheepe Vers. 34. Their kneâ—ding 〈…〉 their 〈◊〉 I.C. rather than their 〈◊〉 bound G.S. or that they had in store B. L. V. misharâ—th rather signifieth the kneading vessell than the kneading see before chap. 8.3 Vers 36. They spoiled the Egyptians I.G.A.P.L.S. tooke from the Egyptians V. left the Egyptians empâ—y C. robbed the Egyptians B. natzal signifieth to spoile Vers. 38. A great mingled company went up I. great mixture A.P. rather than many strangers C. or a great mixed multitude of people L.S. or a great multitude of sundry other nations B. G. Much is here inserted to make the sense full Vers. 26. Ye shall not breake a bone in it I.A.C.P.V. rather than from it S. or thereof B.G. the Hebrew preposition signifieth in Vers. 51. And so it was the same day Iehovah brought c. A. P. C. S. rather than the selfe same day did the Lord bring for the word vajehi it was is omitted or And this was the same day wherein Iehovah brought c that is the Passeover was kept that day I. for wherein is added 3. The explanation of difficult questions QUEST I. When the Lord thus spake to Moses Vers. 1. ANd Iehovah had said to Moses Not as it is usually read Then the Lord spake to Moses for it is evident in that the lambe for the Passeover was prepared upon the tenth day of the moneth and eaten the 14. day that the Lord thus spake unto Moses foure dayes before the Passeover was eaten which might bee upon the tenth day then followed the three dayes darknesse the 10.11 and 12. dayes upon the 13. Moses appeared the last time before Pharaoh and upon the 14. day they eat the Passeover So then the history is here transposed because Moses would not interrupt the former story of the plagues and for the better evidence and perspicuity of the institution of the Passeover he setteth downe both the preparation and the institution thereof together Iun. in Analys QUEST II. Whether this were a new iâ—stitution for the beginning of the yeere or the old renued Vers. 2. THis moneth shall be unto you the beginning of moneths 1. Simplicius in his Commentary upon Aristotles Physicks sheweth how diversly the account was taken of sundry nations for the beginning of the yeere The Athenians began their yeere from Midsommer the Romans from the middest of winter the Aâ—ians from the Autumne the Arabians and they of Damascus from the spring The Egyptians also accounted the beginning oâ— the yeere from the Autumne because then Nilus was returned within his bankes and so tillage and seed time began Iun. 2. Some thinke that this was a new institution to make this moneth which was in the spring answering for the most part unto our March the first of the yeere and that the Hebrewes alwayes before this time held the seventh moneth to bee the first moneth as they did afterwards for the computation of Jubile and for other civill matters so â—osepâ—us to whom consenteth Pererius Simler But this is not like Indeed the Israelites while they were in Egypt followed the custome of the Egyptians that began their yeere in the Autumne but before they accounted their yeere from the spring as the Persians and Chaldeans did and at that time of the yeere it is held that the world was made as more at large is proved Quâ—st 16. upon the 1. of Genes 3. Therefore this rather was a renovation of the former account of the moneths which the Hebrewes had discontinued in Egypt both to make a difference betweene them and the Egyptians and to call to their remembrance the benefit of the creation Iun. And this may be the occasion thereof because that moneth of the Autumne from whence they accounted the beginning of the new yeere and the end of the old Exod. 34.22 was in number not the first but the seventh moneth Levit. 25.27 Whereas Moses then in the story of the floud maketh mention of the first and the second the seventh and the tenth moneth hee must be understood to recken from the first moneth in the spring unlesse they will say that the seventh moneth is so called there after one account and in Leviticus after another which cannot bee the seventh moneth shall be the seventh still QUEST III. How it is said to be the beginning of moneths THe first moneth of the yeere 1. Not only
because the Apostle readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our pasch Christ is sacrificed for us 1 Cor. 6.7 Iun. Vatab. QUEST XVII Wherefore it was called the pasch or passeover NOw it was called the Lords pasch 1. Not because of the passing or going over of the Israelites through the red Sea as August seemeth to thinke quòd tunc primùm pascha celebravit populus Dei quando ex Egypto fugientes mare rubrum transierunt because then first the people of God kept the pasch when they fled out of Egypt and passed over the red Sea Tract 55. in Evang. Iohan. For the people kept the pasch and it was so called before they came to the red Sea 2. Neither as Philo thinketh because it was migrationis publicae festivitas a Feast of the publike passage of the Israelites out of Egypt as Nazianzen also thinketh 3. But the reason is given in this place why it is called the pasch for I will passe thorow the land of Egypt the same night and smite all the first borne it was therefore so called of the passing of the Angell over the houses of the Hebrewes and sparing them Perer. 4. But it is here to be noted that there are two words used that signifie to passe over pasach and ghabar but that betokeneth a passing over in mercie to spare the other a passing over the Egyptians houses in judgement to smite Simler QUEST XVIII The divers significations of the word pasch NOw the word pasch is taken to signifie three things in Scripture 1. It betokeneth the paschall Lambe it selfe as 2 Chron. 35.11 They slew the pasch and vers 13. they rosted the pasch at the fire 2. It is taken for the solemnitie it selfe of the pasch for the whole seven dayes of unleavened bread as Act. 3. then were the dayes of unleavened bread then it followeth vers 4. intending after the pasch to bring him i. Peter forth to the people 3. It is used also to signifie the very sacrifices which were offred at the pasch as Deut. 16.2 Thou shalt offer the pasch unto the Lord thy God of thy sheepe and bullocks Perer. 4. But here it is taken in a divers sense from any of these it is called the pasch because it signified and represented unto them the Lords passing over as the next words do shew in the 12. verse Genevens So circumcision is called the Lords covenant Genes 17.13 My covenant shall be in your flesh being onely a Sacramentall signe and seale thereof QUEST XIX What things are generally commanded concerning the keeping of the day of unleavened bread Vers. 15. SEven dayes shall yee eat unleavened bread 1. The Hebrewes had foure kinds of ceremoniall observations the first their sacrifices wherein they offred bullocks sheepe goats lambs calves the second were the holy things which belonged to the Sanctuary as the vessels curtaines Priestly garments as also to this sort belonged their festivals and solemnities the third sort was of their Sacraments which were circumcision and the paschall lambe the fourth more certaine ceremoniall rites which belonged to the cleansing and sanctitie of their persons as in their washings and legall purgations in the choice of meats and garments and such like This observation of unleavened bread belongeth to the fourth sort for it was a principall member and part of the paschall solemnitie Pererius 2. Foure things are here prescribed concerning the eating of unleavened bread First how long they should observe it for seven dayes secondly of the speciall preeminence and solemnitie of two dayes above the rest the first and the seventh with the manner how they should keepe them in abstaining from all worke saving about their meat thirdly the danger and punishment of him that should not observe this rite lastly the cause to put them in mind of their deliverance out of Egypt Simler QUEST XX. Why they were enjoyned to eat unleavened bread THe reasons of this observation of unleavened bread were these 1. They then of necessitie were forced to eat unleavened bread because they had no time to lay leaven as is shewed vers 39. Calvin Perer. 2. But afterward this ceremonie was injoyned to put them in remembrance of their deliverance out of Egypt when for haste they could not leaven their bread Simler 3. As also to call to their remembrance the great power of God in bringing them out of Egypt when they had no provision for their journey for when men are best provided of secundarie meanes Gods grace is more obscured Calvin 4. As also to put them in mind of sodaine deliverance even before they had thought that God made such speed to deliver them that they had no time to provide bread for God is more readie to bestow his benefits thâ—â— we are to aske them Pellican 5. This also did put them in mind of their bitter and unpleasant servitude in Egypt as unleavened bread is not so pleasant to the taste as leavened Calvin And so God did deliver them from their former sorrow Vatab. 6. It also did move them to consider of Gods providence who nourished them 30. dayes even untill Manna came with that provision of unleavened bread dow which they brought out of Egypt Iosephus For like as the Manna ceased when they did eat of the fruit of the land so when their provision was done it is like that Manna came Pererius QUEST XXI Why seven dayes are limited for the keeping of the Feast of unleavened bread BUt why they were commanded to eat unleavened bread seven dayes the reason is not 1. Either because a finite number is taken for an indefinite as the number of seven is sometime used in Scripture and so these seven dayes did bring to their minde those thirtie dayes wherein they did eat unleavened bread Ioseph Perer. 2. Neither doe these seven dayes so much signifie that at all times they should remember their deliverance even all the yeere long Pellican 3. But this is more likely to have beene the reason thereof because there were so many dayes from the going out of Egypt untill the overthrow of the Egyptians in the red sea untill when their deliverance was not perfect nor they wholly out of danger for then the Lord is said to have saved or delivered Israel from the hand of the Egyptian chap. 14.30 Iun. And that this destruction of the Egyptians in the red sea followed seven dayes after the going of Israel out of Egypt shall be shewed in the 26. quest QUEST XXIII Whether the 14. or 15. day were the first of the seven COncerning the number of these dayes of unleavened bread 1. Neither is Iosephus opinion to bee received who saith Festa per octo dies celebramus quos vocamus azymorum We doe celebrate the Feast eight dayes which we call of unleavened bread for the direct words of the text are against him vers 15. Seven dayes shall yee eat unleavened bread 2. Nor yet is Rupertus reason any thing worth because
figure of Christ 1. Cor. 5.7 Iun. in Analys 6. Places of morall use 1. Observ. To cut off the occasion of sinne Vers. 16. IN any case yee shall put away leaven the first day out of your houses As they were straightly charged not to eat unleavened bread so they must also avoid the very occasion leâ—t they might trespasse unawares So wee must not only flee from manifest sinnes but beware of every occasion as our Saviour bid his Apostles take heed of the leaven of the Pharisies There is another kind of leaven of corrupt manners as the Apostle sheweth 1. Cor. 5.7 Both these kindes of leavens we must not only forbeare to eat our selves but we must cast them out of our houses wee must both abhorre them in our selves and remove all occasions which any might stumble at Simler and so as the Apostle saith abstaine from all appearance of evill 1. Thess. 5.22 2. Observ. Favour in the lender toward the borrower commeth of God Vers. 36. ANd the Lord gave the people favour As the Egyptians affections were inclined by the Lord to lend or rather to give unto the Israelites what they asked so when a man is driven to borrow of his neighbour if he finde favour in his eyes he is to acknowledge it as a mercie from God if the Lord doe shut up his affection toward him he must thinke that some sinne of his hath made a barre and stopped the way Pellican Thus was the heart of righteous Iob wrought toward the poore If I restrained the poore of their desire or caused the eyes of the widow to faile Iob. 31.27 3. Observ. God can turne mens affections to hatred or favour as it pleaseth him AGaine as it is said in the Psalm 105.25 He turned their heart so that they hated his people like as the Lord so worketh that the patience of his servants is tried by the disfavour and hatred of men so he can turne their affections to love and favour This teacheth us that wee should depend upon God and when we see the countenance of any to be estranged from us that wee pray unto God who hath the ruling of all mens hearts to incline their heart toward us as Iacob prayeth for his sonnes God almighty give you grace in the sight of the man Gen. 43.14 Calvin 4. Observ. We must be as pilgrims and dwellers in tents in this world Vers. 37. THey tooke their journey from Ramesis to Succoth Succoth signifieth tabernacles So they that goe out of the Egypt of this world to the heavenly Canaan must dwell in tabernacles here Pellican We must be as pilgrimes and strangers in this world 1. Pet. 2.11 and the Apostle saith that here we have no abiding City Heb. 13.14 5. Observ. No unbeleevers to be admitted to the Sacraments Vers. 43. NO stranger shall eat thereof That is no uncircumcised person that is a stranger from the faith of Israel so neither are the mysteries or Sacraments of religion to be given unto Infidels or prophane persons Calvin As our Saviour will not have us to cast holy things unto dogs or pearles among swine Matth. 7.2 6. Observ. The Gospell is to be professed not for lucre or honour sake but for love to the truth Vers. 45. AN hired servant shall not eat thereof As they which served the Israelites only for their hire and wages were not true members of Israel and therefore not fit to bee partakers of their mysteries for they joyned themselves unto them rather for a reward than for love of their religion So neither are they true professors of the Gospell which doe professe the same for any love of lucre or preferment rather than of conscience and good will to the truth Pellican Likewise it sheweth that neither is God to be served onely for hope of reward but for love and true filiall affection for as they which obey for feare are servants and not children so they which doe all for hope of reward are hirelings and mercenaries rather than domesticall God therefore is to be served and loved for his owne sake without any other respect CHAP. XIII 1. The Method and Argument IN this Chapter there is a prescription of certaine solemne rites to be observed of the people in remembrance of their deliverance out of Egypt unto verse 17. and a description of their manners of proceeding in their journey to verse 22. In the prescription two things are enjoyned the people the annuall keeping of the Passeover and the consecrating of the first borne which are briefely propounded vers 2. and 3. and afterward more at large declared In the ample declaration 1. The Passeover is prescribed both the place where they should keepe it in the land of Canaan vers 5. the time for seven dayes vers 6. the manner with unleavened bread verse 7. the use which is double in respect of their children to instruct them vers 8. of themselves to be a signe of remembrance unto them vers 9. the perpetuity they must keepe it yeerely 2. Concerning the consecration of the first borne the place is assigned where they shall set them apart when they are come into the land of Canaan vers 11. what they shall set apart all their first borne of man and beast vers 12. with an exception of two kindes of the asse among the uncleane beasts which must be redeemed or killed and the first borne of man which must be simply redeemed vers 13. then the reason of this institution is shewed because the Lord for his peoples sake killed all the first borne in Egypt v. 14 15. Lastly the end of this institution is to call to their remembrance that the Lord brought them out of Egypt vers 16. Then followeth the second part of the Chapter shewing the proceeding and going forward of the Israelites in their journey wherein is declared 1. Which way they went not by the way of the Philistims and why but by the way of the wildernesse vers 17 18. 2. How they went out well appointed vers 18. 3. What they carried with them Iosephs bones vers 19. 4. Whither they removed unto Etham vers 20. 5. How thy were guided both by day and night vers 21.22 2. The divers readings Vers. 3. Out of the house of bondmen I.V.A.P. rather than of bondage G.S.L.B.G. the word is ghabadiâ— of servants though the sense much differ not in either Vers. 5. And it shall be when the Lord hath brought thee I.A.P. C. S. not when the Lord hath brought thee B.G. cum caeter for here vehajah it shall be is wanting Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter not and in the seventh day being an holy day to the Lord. I. as though the meaning should be that they should eat unleavened bread upon the seventh day also for that is said before in that they are commanded seven dayes to eat unleavened bread but the seventh day rather is
readily as now the Israelites being thus enclosed who were three dayes journey before the Egyptians Iun. Analys 4. By this meanes also the Lord setteth forth his mercy and wonderfull power in saving his people when they had no way to escape Simler QUEST III. How Pharaoh had word where the Israelites camped Vers. 5. THen it was told the King of Egypt 1. Either some spies which Pharaoh had set to watch which way the Israelites went or some fugitives of the strange people which were among the Israelites might carrie this newes to the King Simler Or as Iosephus thinketh Obvium quemque râ—gantes quò tenderent They asked of every one they met which way they went 2. Pharaoh was not ignorant of the Israelites departure but word was brought him of their state where they pitched and in what streit they were Calvin 3. They say they fled either because they were gone above three dayes journey and purposed not to returne againe or because other people of the Egyptians and other nations were gone away with them Ferus Or rather because they made such haste in travelling both day and night Iun. 4. Thus they foolishly imagine them to flee and reason the case among themselves why they let them goe when it was not in their power to hold them for they were forced through the grievous plagues sent upon Egypt to send them away and to give them leave to depart QUEST IV. Of Pharaohs chariots and horsemen and whether there were any footmen in his host Vers. 7. ANd tooke sixe hundred chosen chariots 1. 600. chariots seeme to have beene no great preparation to goe against 600000. people for Sisera Iabins Captaine went against Israel with 900. chariots Iudg. 4. and David tooke 1000. chariots from Hadadezer King of Soba 1 Chro. 18. Therefore it is like that there were more chariots but these were the principall and choice chariots such as Iabins iron chariots and the words which follow shew as much that beside these 600. chariots he tooke all the chariots of Egypt Simler 2. Yet not all in generall but all which could be made readie on such a sudden and the horse which remained and were left after the morraine of cattell and other plagues Iun. 3. Iosephus writeth that beside 700. chariots there were 50000. horsemen and 200000. footmen but it seemeth unto some more probable that there were no footmen but all horsemen as Piscator both because the footmen could not make such speed after them nor keepe pace with the horsemen and for that mention is made afterward onely of the horsemen that followed after them into the Sea vers 23. and Moses in his song speaketh of the horse and rider which were overthrowne in the Sea But because there is expresse mention made of Pharaohs host beside his chariots and horsemen So the waters returned and covered the chariots and the horsemen with all the host of Pharaoh vers 28. it seemeth that there were other beside horsemen Iunius thinketh that the footmen are understood thereby Piscat that it is the generall name and the other the parts and members of the host But it is more likely that those which did ride in the chariots and did fight out of the chariots are comprehended in this name 4. And the rather because it is said that there were shalshim triariâ— Captaines that is set over threes over every one of the chariots which Captaines were so called because in every chariot as Cajetanus thinketh there were nine three before and three of each side over whom a Captaine was set Therefore it is most probable that there were no other footmen than those which did ride in the chariots for more speedy pursuit after the Israelites so that Pharaohs host did consist of these foure of horse horsemen chariots and chariot men QUEST V. How the Israelites are said to come with a strong hand Vers. 8. THe children of Israel went out with an high hand 1. Which is neither to be referred to the arme of the Israelites that they came forth with a strong arme Simler Or in battell aray well prepared Iun. for seeing they were a naked people without armour as Iosephus and they were greatly afraid at the sight of the Egyptians it seemeth that they were not so strongly appointed 2. Some thinke that hereby is meant their securitie and carelesnesse that they feared nothing but were of good courage Calv. In which sense the Chalde readeth they went out bareheaded which is not in the originall that is couragious and bold But neither is this like for presently after it is said they were afraid 3. Therefore this high hand is best referred unto God that he brought them forth with an high hand as chap. 3.19 it is said that the King of Egypt would not let them goe but by strong hand as the Lords strong hand brought them out of Egypt so his high hand and outstretched arme now leadeth them Osiander Deus ex Egypto gloriosè eos eduxerat God had most gloriously brought them out of Egypt So then here Gods high hand which was all the strength of Israel is set against the power of Egypt Excelsi videbantur currus Pharaonis sed revera manus domini fortior excelsior Pharaohs chariots seemed to bee very high but the Lords is stronger and higher Ferus QUEST VI. Whether the Israelites cried unto God in faith Vers. 10. THerefore the children of Israel cried unto the Lord. But presently after they murmur and contend with Moses how then could they pray unto God 1. Some therefore thinke that the faithfull among them prayed unto God as Caleb Iosua and such other but the hypocrites among them and carnall men expostulated with Moses In ultimis malorum clamant ad Dominum fideles infideles autem in rabiem vertuntur The faithfull crie unto God in their extremities but the unbeleevers became mad Pellican But the text seemeth to speake of the same that cried unto God and that did strive with Moses as it followeth vers 11. And they said to Moses that is these whom hee spake of before 2. Therefore they cried unto God but rather out of the present sense of their calamitie as men in their necessities will flie unto God as is shewed Psal. 107. Calvin than of faith as it appeareth afterward by their contemptuous speech against Moses Iunius 3. Wherefore this was no prayer of faith which they made for then they would not have so soone forgotten themselves Mercenaria charitas non durat in adversis It is no true but mercenarie charitie that faileth in adversitie Confuso impetu clamor extortus fuit It seeemeth this crie was confusedly forced not advisedly made Calvin Hâ—c primum facere debuerunt quod vix ultimò faciunt They should have done that first which they scarce doe in the last place Ferus QUEST VII Of the great sinne of the people in expostulating with Moses Vers. 11. ANd they said unto Moses The sinne of the people doth here
diversely appeare 1. In forgetting at once all those wondrous works which the Lord had done for them in Egypt 2. In their great unthankfulnesse for so great a benefit of their deliverance which they had received in preferring the miserable servitude of Egypt before it Fâ—rus 3. In their murmuring against God and contempt of his ministers Calvin 4. In their prophane scoffing saying Because there were no graves 〈◊〉 Egypt 5. In their impatience not waiting the Lords leisure Genâ—vens 6. In their prophane impietie in justifying their former incredulitie and ungratious words in Egypt Simler QUEST VIII Whether Moses did suffer the people at this time to passe without reproofe Vers. 13. THen Moses said to the people feare ye not 1. Some thinke that Moses did not suffer the people to goe without sharpe reprehension here Calvin But it is more like that Moses did forbeare them at this time the present necessitie so requiring Simler wherein he both sheweth his mildnesse in not answering the people roughly againe and his loving care in that he notwithstanding this their perversenesse laboureth to comfort them in this perplexed hate Ferus 2. He doth encourage them by promising them certaine deliverance from God Iosephus more at large here doth amplifie Moses exhortation which consisted upon two principall perswasions the experience which they had already of Gods goodnesse toward them that had omitted nothing needfull for them that like as a wise man which hath hitherto well compassed all his businesse should not be mistrusted for the rest so they should not doubt of Gods mercie toward them who never yet failed them the other was in communicating unto them Gods counsell that the Lord had therefore brought them into this streit to get himselfe greater honour by their deliverance to this purpose Ioseph lib. 2. cap. 6. He saith they shall never see the Egyptians againe that is in that manner as they saw them that day insulting against them and pursuing after them as the Septuagint doe well interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after what sort ye have seene them for they saw them afterward but drowned and lying dead upon the shore QUEST IX When the Lord spake these words to Moses Vers. 15. ANd the Lord said 〈◊〉 1. Some doe read had said thinking that the Lord had thus spoken unto Moses as it is set downe in the 5. verses following before he had thus encouraged the people Neque enim testis praâ—â— salutis esse poterat non accepta promissione for he could not be a proclaimâ—â— of their safetie having not first received a promise Calvin 2. But it is more like that the Lord spake unto Moses after he had exhorted the people both because Moses cried unto God which crie of his was occasioned by the same imminent danger which moved also the people to crie as also he might pray unto God to forgive this sinne of the people which hee might justly feare would provoke the Lord to wrath and so hinder his intended worke Ferus And though as yet Moses had received no particular promise how the Israelites should be delivered yet hee resteth upon Gods generall promise before that he would get him honour upon Pharaoh and his host Simler QUEST X. When Moses cried unto God and how and for what VVHy criest thou unto me 1. This is neither referred unto the crie of the people before spoken of whose person Moses did represent and therefore he is said to crie because the people cried for the crie of the people was disordered and tumultuous and not much accepted 2. Neither is this understood of Moses privat prayers which at that time he made unto God when as all the people cried beside as Calvin for though it be like that Moses omitted not then to pray also yet this prayer was after his exhortation to the people which came betweene â—lamâ—rem hunc ingratissimus populus extorsit for not onely the enemie in sight but the unthankfull and grudging people did draw the crie from Moses 3. The Lord doth not find fault with Moses because he prayed but for that he went not forward with the people as he was commanded vers 2. therefore that charge is here againe renewed and though Moses voyce was not heard nor no words uttered yet hee is said to crie because hee prayed unto God in his heart Iâ—n 4. But Iosephus is here deceived who thinketh that Moses in his prayer preventeth Gods speech unto him and first desired of God that the waters upon the striking them with his rod might be divided and that upon his prayer without any other direction or commandement from God the waters parted But this report of his as we see is oppositely contrarie to the Scripture QUEST XI How the Angell is said to remove Vers. 19. ANd the Angell of God which went before the host of Israel removed 1. This Angell is called before Jehovah Vrique natura Iehova Dei filius officio Angelus By nature Iehovah the Sonne of God and Angell in office Simler Calvin Osiander 2. Not that God removeth from place to place Sed signa prasentia in alium locum transierunt but the signes of his presence went to another place and therefore the Angell is said to remove Simler 3. This cloud both cast darknesse upon the Egyptians that they were not able to pursue the Israelites and it gave light to the Israelites that they went on still forward 4. Here the Lord useth these three the water fire and the cloud as instruments of his judgements upon the Egyptians So the old world was destroyed by water Sodome by fire and the Sonne of man shall come in the clouds to judge the world Borrh. Of the most miraculous worke of God in dividing the waters of the red Sea for the passing of his people QUEST XII What winde it was which did blow upon the red Sea Vers. 21. THe Lord caused the Sea to runne backe by a strong East wind 1. What manner of wind this was seeing it is here expressed there is no place for their opinion that thinke it was either a Northwind or a Southwind as the Septuag read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong Southwind whom Philo followeth who thinketh that the waters were parted asunder by a strong Southwind and brought together by the Northwind But there is no mention made of any wind which the Lord used in causing the waters to returne and as for the wind which was sent at the dividing of the waters the text saith it was an East wind and so the Chalde translateth and this was the fittest wind to part the waters on each side rather than a side wind North or South which would have driven the waters all one way 2. Neither is it to be thought that the winde could thus divide the waters for though the wind may sever the waters yet not so to emptie the very chanell it bloweth upon the upper part of the waters onely Againe if it had beene the worke of
my song I.V.C. praise B.G.A.P.I. the first rather Ziâ—arah commeth of Zamar to sing Vers. 2. And I will build him a tabernacle I.G.C.A.P. rather than I will praise him B.L.S.V. navah signifieth to dwell as Habak 2.5 he shall not dwell or continue and in hiphil to cause to dwell Vers. 4. In the reedie sea I.V. the sea suph A.P. rather than the red sea B.G. cum cater suph signifieth a reed or bulrush Vers. 6. Thy right hand is glorious to me in power I better than thy right hand is glorious in power B.G. cum cater the word is nedari with an affix pronoune Vers. 6. Thy right hand hath bruised them A.B. cum caeter better than with thy right hand thou hast brused them I. for a preposition should be supplied here which is wanting in the Hebrew and the word jeminca is used before in the beginning of the verse in the nominative case Vers. 9. Mine hand shall take them for an inheritance I. shall rule over them S. bâ—tter than shall destroy them A.P.V.C.L. cum cater the word torish of jarash to inherite signifieth properly to cause to inherite sometime it signifieth to expell but that sense is not fit here and beside it was their intendment to bring them againe into their subjection and service cap. 14.5 Vers. 11. Who is like unto thee among the mightie I.L. rather than among the gods A.P.V.B.G.C. for beside that â—elim is so taken for the strong and mightie 2. King 24.15 this sense is more generall and exalteth God above all that are called mightie Angels or men Vers. 17. Plant them in the mountaine of thine inheritance B.G.C.A.P. cum cater of thy possession I. but nachalah rather signifie than inheritance as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 19. Pharaohs horses went with his chariots I.C.P.G. not Pharaohs horsemen L. V. for that is expressed afterward nor Pharaohs hâ—rse S. or Pharaoh on horseback went B. for though it be sus in the singular in the originall yet it is taken for the plurall as cap. 14.23 it includeth a signification also of Pharaohs personall going into the sea Vers. 20. With timbrels and daunces B. G. C. cum cater rather than timbrels and flutes I. the word mecholoth is taken for dauncers Iud. 21.20 and so waâ— the use for the women to come forth with daunces to meete those that returned with victorie as Iud. 11.34 1. Sam. 18.5 and heere as Miriam is said to take a timbrell only so it is like the other women did neither had it been so fit for them to play upon flutes because of their singing and answering Moses Vers. 22. And they went forth toward the desert of Shur or that they might go forth to the wildernesse of Shur I. better then they went out into the desert of Shur B.G. cum cater for they did not immediately enter into the desert of Shur after they left the red sea but they travelled first three dayes thorow the wildernesse of Ethan Num. 33.8 Iun. Vers. 23. He or everie one called the name of the place Maraâ— I.V.A.P.C. not the name of the place was called B.G.S.L. for the word â—ara is in the 〈◊〉 3. The explanation of doubtfull questions QVEST. I. Of the antiquitie and excellencie of Moses song Vers. 1. THen sang Moses 1. This song of Moses as it is the first that we reade of in Scripture so it is the most auncient song that is extant in the world for the songs of Linus Musaeus Orpheus are found to be 300. yeares after this song of Moses 2. Iosephus saith that Moses composed this song in hexameter verse and lest any should thinke this strange Hierome in his preface to the booke of Iob witnesseth that all that booke from those words in the beginning of the third chapter Let the day perish wherein I was borne unto those words cap. 42. therefore I abhorre my selfe and repent in dust and ashes iâ— written in hexameter verse for the most part consisting of Dactilus and Spondaeus the two usuall feete of an hexameter verse Perer. 3. But whereas Iosephus in the same place saith that the Israelites did passe all that night in mirth and rejoycing for their deliverance that seemeth not to be so for it was morning before the Egeptians were drowned cap. 14.24 The Lord looked toward the Egyptians in the morning watch and the Israelites saw their dead bodies upon the sea banke which they could not so well discerne by night therefore this rejoycing was solemnized the next day not the same night QUEST II. In what order Moses the children of Israel and Miriam sang this song COncerning the order and manner how this song was sung 1. Some are of opinion that Moses sang it alone and that he taught the people afterward this song who did often sing it as they had occasion Thostatus and Iosephus thinketh that the people first rejoyced and gave thankes unto God and that afterward Moses framed this song in hexameter verse but the text favoureth not this opinion which saith that then even at that time Moses and the children of Israel sang wherefore I subscribe rather unto Philo who saith that Moses began first every verse and then the people followed this is agreeable to the text where Moses boginneth in his owne person saying I will sing unto the Lord and seeing that Moses and the children of Israel sang this song who were not all Prophets to endite a propheticall song neither in so short a time could they have learned this song before it is like that the one followed the other and that Mosesâ—egan â—egan and then the people repeated either the whole verse or the ground of the song only which was this Sing unto the Lord for he hath triumphed gloriously the horse and his Rider hath hee overthrowne in the sea which verse is after repeated by Miriam and her companie for so was it the use in solemne songs to have one verse repeated as Psalme 136. that clause For his mercie endureth for ever is often repeated Now in what order of consort and consent Miriam sang and answered the men is not agreed upon 1. Some think that Miriam with the women answered the men and sang the ground of the song by tuâ—nes Oleaster Iun. and Philo sometime is of the same opinion that there was a mixt harmonie of the great and base voyces of the men and of the sharpe tunes of the women 2. But I thinke rather that there were two companies of fingers of the men apart and of the women apart and that as Moses began and the people followed so did Miriam sing and the women answered her Sic Pellican Simler Calvin And this may seeme more probable 1. Because it was the use for the women only by themselves not mingled with men to celebrate such solemnities as appeareth Iud. 11. when Iepthahs daughter met him and 1. Sam. 18.5 when the daughters of Israel
only one verse of the song had beene no such propheticall action 2. In this short sentence Miriam professeth to sing and giveth the reason thereof it is not like that she so ended giving a reason why she would sing and singed not shee supplied then the song as well as she yeelded a reason thereof 3. This being an incouragement and charge withall unto the women to sing Sing yee it is like that they also followed and answered her in song as the men of Israel did Moses shee being a Prophetesse and bidding them sing it is not to be doubted but that they followed her direction and did sing 4. The like example is found 1. Sam. 18.6 Where only the ground and summe of the song is repeated Saul hath killed his thousand and David his ten thousand It is very like that the women did sing more than there is expressed but for brevities sake the principall part of the song is only set downe and so is it thought to be done here QUEST XXXIV Whether the desert of Shur were simply a desert and barren place Vers. 22. THen Moses brought Israel from the red sea and they went forward to the wildernesse of Shur 1. The word signifieth to cause them to goe which sheweth that Moses with much adoe brought them from thence being too much intent upon the spoile of the Egyptians Simler 2. And whereas they are brought into a barren desert where they were much distressed for want of water it appeareth that the Lord would not bring them into Canaan but thorow much tribulation and tentation Borrh 3. Pellican thinketh that it was called a desert not because none inhabited there but for that it was craggy and full of hils but I rather subscribe to Iosephus opinion that it was Difficilis regio propter ciborum â—quarum extremam inopiam An hard country thorow which they were to passe unto mount Sinai both for extreame penury of food and water ut ne brutis quidem alendis ne dum hominibus idâ—nea that it was unfit to nourish cattle much lesse men lib. 3. cap. 1. This wildernesse of Shur many doe thinke to bee the same desert which is called Etham wherein they travelled three dayes journey after they came out of Egypt Num. 33.8 And here they are said presently to enter the wildernesse of Shur Sic Thostatus Siml Borrh. And this wildernesse of Shur lyeth they say betweene the two seas the red sea and the Philistims sea one way and betweene the Philistims country and Egypt another way Borrh But that the desert of Shur and of Etham are not the same but altogether divers it shall now be shewed QUEST XXXV The desert of Shur and Etham not all one 1. SOme thinke that Etham should be the generall name of the whole desert and Shur only of a part Simler Others that Shur is the generall name and Etham a part thereof Borrh. But neither can be so 1. Shur cannot comprehend Etham for Etham belonged unto Egypt and stretched unto the red sea hereupon the City Pithom which the Israelites built in Egypt was so called because it was the mouth of the wildernesse of Etham and the entrance into it Iun. But the desert of Shur was no part of Egypt but is said to be over against Egypt 1. Sam. 15.7 and it was the bounds of the country of the Israelites Genes 25.18 2. Neither was the desert of Shur a part of the wildernesse of Etham for Etham touched the red sea and from the sea they journeyed three dayes in the desert of Etham Num. 33.8 But wee doe not find that the desart of Shur came so farre as the red sea being the South border of the Israelites country who extended not their dwelling to the red sea 3. Wherefore the wildernesse of Etham where the Israelites went into the red sea and came out was all one continued desart fetching a compasse by the North end of the red sea and Shur was the name of that desart into the which they came out of the wildernesse of Etham the words then are to be understood as Iunius well distinguisheth them that Moses brought the Israelites from the red sea to goe forward into the wildernesse of Shur but before they came thither they spent three dayes journey in the desert of Etham Iunius QUEST XXXVI Of the place Marah Vers. 23. THerefore they called the name of that place Marah 1. Augustine readeth Mazra but the word is Marah so called of the bitternesse the Septuagint make it no proper name but interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitternesse whereas the proper name Marah was retained 2. Augustine moveth here this doubt seeing it was called Marah of the bitter waters which they found there after they came thither how was it called Marah before his solution is because these things were written after they were done and at such time as this history was written the name thereof was called Marah quaest 56. in Exod. But beside it is usuall in Scripture by the figure Prolepsis to call places by the names which are given them afterwards as is evident in the name of Dan Gen. 14.14 which was not given that place in Abrahams time and of Succoth Gen. 33.17 which afterward Iacob so called 3. This seemeth to be that place which Plinie calleth fontes amaros bitter fountaines lib. 6. cap. 29. Iunius QUEST XXXVII Of the grievous sinne of murmuring Vers 24. THen the people murmured against Moses The sinne of murmuring was a great transgression and it includeth many other particular sinnes in it 1. Their murmuring shewed that they were utterly forgetfull and oblivious of all the great wonders which the Lord had done for them Borrh. 2. They were ungratefull for all the benefits which they had received as though the Lord had done nothing for them Ingratitudo perpetua Iudaici populi c. The perpetuall ingratitude of the people of the Iewes is set forth in Scripture 3. They shew their incredulity and distrust when they say What shall wee drinke as though the Lord could not provide them drinke Osiander 4. They are impatient and discontent In prosperis gandem in adversis murmurant They rejoyce in prosperity but straigh way they murmure in adversity Ferus 5. It bewrayeth their disobedience and disloyalty to their governours they murmure against Moses accusing him as though he would kill them with thirst Simler 6. It maketh them prophane that they have no heart to call upon God Pro murmure contra Mosen Dominum orasse debuâ—runt In stead of murmuring they should have called upon God Pellican 7. It made them to extenuate the blessings of God toward them as Numb 11.6 We can see nothing but this Man 8. It made a way for other most grievous sinnes which they fell unto as Idolatry Exod. 34. and fornication together with Idolatry Num. 25. QUEST XXXVIII Of the divers murmurings of the children of Israel COncerning the divers murmurings of the children of Israel Hierome numbreth them
Some other are of opinion that first there fell as an hoare frost upon the earth and then the Man fell upon that and so they doe reade that place Numb 11.9 that the Man fell upon the dew Tostat. quaest 6. But there the preposition ghal is better interpreted with than upon as the Latine Interpreter giveth the sense Pariter descendâ—bâ—t Man The Man descended together with it and beside it is said in the verse following that the dew first ascended that is vanished and then the Man appeared but this could not bee if the Man were upon the dew Tostatus taketh the ascending of the dew for the being or lying of it above and upon the earth But that cannot be for in the verse before it is said The dew lay round about the hoast then it followeth When the fall or lying of the dew was ascended Here then two things are evidently expressed concerning this dew the comming and falling of it and the ascending of it and going away 3. A third opinion there is of the Rabbines that the Man had both an hoare frost and congealed dew under it and a dew upon it and so was as it were betweene two covers R. Salomon But if there were as an hoare frost beside the Man how should it have beene discerned from it for the Man it selfe is said to have beene 〈◊〉 a small hoare frost upon the earth 4. This then remaineth as the truest opinion that the Man fell together with the dew as it were wrapped and folded up in it and when the dew was gone and vanished away the Man remained Simler Oleaster Iun. Vatab. But against this Tostatus objecteth 1. That the Man it selfe melted also with the heat of the Sunne so that when the dew wasted the Man should have gone away with it 2. The dew hath an evill relish and taste and so if it had fallen together with Man which had a sweet and pleasant taste it would have marred and corrupted the pleasantnesse and sweetnesse thereof Contra. 1. The dew being of a thinner substance was quickly licked up but the Manna melted not before the heat of the Sunne came in the space then betweene the drying up of the dew and the heat of the Sunne was the time to gather the Man 2. Wee see by experience that when the dew is dried up the hearbs doe nothing relish or savour of it beside there are sweet and pleasant dewes such as this was which would nothing have allayed the pleasant taste of the Man QUEST XX. Whether the Man were a naturall meteore FUrther it is to be enquired whether this Man were a naturall meteore and ordinary thing 1. Iosephus affirmeth that in his time in all that region it used to raine Manna as it did then in Moses time the Arabians also have such a like thing as that was which is called Manna Contra. The Arabian Manna is nothing like unto this Man 1. This fell every day saving the Sabbath for 40. yeeres together the other only in the spring time Pelarg. 2. The Arabian Manna neither hath such a pleasant taste neither doth it melt with the heat of the Sunne nor yet is so hard to bee beaten in a morter and it will continue a whole yeere it is used also rather as a medicine than nourishment beside the Hebrewes write that the Arabian Manna falleth not at all about the mount and circuit of Sinai Simlerus Oleaster 2. Then this Man was not a naturall meteore or an ordinary and usuall thing as may appeare by these reasons 1. The Man was never seene before till that time Tostat. And it came not but according to the word and promise of God Calvin 2. The naturall Manna falleth but in the spring this came winter and summer and ceased not as no naturall meteors doe Simler 3. This came in such abundance that it sufficed 600. thousand daily 4. It fell every day the Sabbath excepted 5. It fell only in that place where the Israelites encamped the other nations bordering upon it as the Amalekites Edomites and others knew it not 6. This Man if it were kept till the next morning upon the weeke-dayes putrified yet was preserved till the Sabbath and indured many yeeres in Aarons pot of Manna Simler 7. It had contrary qualities it melted at the Sunne and was hardned at the fire 8. It fell twice so much upon the sixth day to serve also for the Sabbath 9. As soone as they were gone over Jordan and entred into the Land of promise the Manna ceased Simler Calvin QUEST XXI Whether the Manna lay about the campe only and not within it Vers. 13. IT lay round about the hoast 1. The Manna fell not as the Quailes did which covered the campe and were sent amidst their rents that they might take them with ease but the Manna fell without the campe round about whereof Tostatus yeeldeth these two reasons 1. Because the place where they pitched their tents was trampled upon with their feete and so full of dust and therefore not cleane or fit for the Manna to fall in 2. After that the Sunne rose the Manna melted which remained ungathered and then the ground would have beene moyst and slabby and so discommodious for their waâ—â—ing and footing therefore hee thinketh that the Man fell rather without the campe upon the greene grasse and sword ground which was not walked nor trampled upon 2. Rupertus further maketh this application of the divers site and place of the Quailes and the Manna the one lying within the campe signified the carnall rites and ceremonies of the Law peculiar to the Jewes the other lying without betokened the Gospell of Christ which should be preached to all nations and that as the Israelites went out of the campe to gather Manna so we must leave the Jewish rites and ceremonies if we will bee graft into the faith of the Gospell 3. But this observation of the divers falling and lying of the Quailes and Manna is too curious neither will the text beare it For Numb 11.9 it is said that the Man with the dew fell ghal hamachaneh upon the hoast or campe in the which very word the Quailes are said also vers 13. to have fallen upon the hoast or campe so that indifferently the Manna fell upon and about the hoast as the Quailes did for if the Manna had fallen all without the campe which lay in a great compasse and circuit of ground some miles in length and breadth the people if it had not rained Manna at their doores and neere hand could not so readily have gathered it before the heat of the Sunne And it is not to be imagined but that in the middest of the tents there was some convenient ground for the Manna to light upon and that it was so ordered and disposed in the fall as it was fittest for their gathering neither need the other inconveniences to be feared of moistening the ground for beside that it may bee supposed
that the Manna came in such measure every day as sufficed for their eating so that much remained not superfluous after their gathering it falling like unto a dew or thin frost being melted could not much moisten the ground QUEST XXII Whence it was called Manna Vers. 15. IT is Man 1. The words in the Hebrew are Man hu which have a double interpretation Some doe reade quid hoc what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint whom Iosephus followeth and the Latine So also Simler Pellican Tostat. Rupertus And then they take man hu for maâ— hu for mah signifieth what and then they will have the letter nun added paragogically for better sound Maâ— bach some thinke that Man in the Chalde tongue signifieth what Simler And this interpretation best agreeth they say both to the words following They wist not what it was and to Moses answer This is the bread which the Lord had given but if they had called it Man that is a gift or meat prepared they had knowne what it was and Moses needed not to have told them Tostat. Lyran. Contra. 1. If such a word in that sense bee found in the Chalde yet there is no reason to thinke that Moses would use a Chalde word here 2. The people in generall might know it to be sent of God but could give no speciall or particular name to it Iun. Galas And so as Calvin saith Colligimuâ— mediam fuisse eorum cognitionem c. Wee gather that they had a meane kinde of knowledge mixed with ignorance and therefore they are more fully instructed of Moses concerning the use and end thereof 2. The Hebrew word there being man not mah it is more likely to be derived of the root manah which signifieth to number or prepare some will have it called man because it fell in such great number Oleaster But it signifieth here rather a gift or meat prepared that is without any labour Calvin Galas Iun. Vatab. And so the Author of the wisdome of Salomon taketh it who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ibum paratum meat prepared chap. 17.20 Howsoever the other reading may seeme to have a good coherence with the words following yet because it answereth not to the originall word which is not maah what but 〈◊〉 the latter is to be preferred QUEST XXIII Why the Manna is said to be the bread of Angels THis Man is called Psal. 78.25 The bread of Angels 1. Some Rabbines hold that it is so called because the Angels indeed are refreshed with the divine light Quod lumâ—n incorporatum est fâ—ctum Manna Which divine light was incorporate and became Manna So R. Aquiba and R. Mosâ—â— Gerundens To whom seemeth to subscribe Paulus Burgens in his additions upon this Chapter But R. Ismael dissenteth from them that the Angels doe eat no materiall or corporall food being themselves spirits and immateriall and that divine light being a spirituall thing how could Manna being a materiall substance be made of it 2. But this is a more probable sense that not the materiall but the mysticall Manna is the bread of Angels because it was a type and figure of Christ whom the Angels desired to behold Borrh Marbach Yet this is not the proper and literall meaning 3. Some thinke it is so named of the effect because it gave strength unto them not to wax old nor feeble as the Angels are preserved in their state without decay such an operation this Man wrought in Caleb who was of as good strength at 80. as hee was at 40. yeeres before Iosh. 14. Ferus But this is spoken without ground true it is that Caleb was lively and of good strength in his old age but this he had not by the eating of Manna but by the speciall gift of God And this being but one speciall example maketh not a generall rule whence also can this vertue of Manna be gathered seeing all the 600. thousand which came out of Egypt only Caleb and Ioshua excepted all died in the wildernesse and yet they did eat of Manna 4. Some thinke therefore that it is called the bread of Angels because of the excellencie of it as S. Paul saith The tongues of Angels Borrh. But the right meaning is that it is so called because the Angels were Gods Ministers in the forming and preparing of Manna it was given by the ministry of Angels Tostatus quaest 6. Lyranus Iunius Marbachius QUEST XXIV Of the measure gomer how much it contained Vers. 16. GAther every man a gomer c. 1. Concerning the measure of the gomer it is said in the last verse of this Chapter to be the tenth part of an Ephah which according to the estimate of R. Salomon containeth three of the measures called Seah and every Seah held six of the measures called cabi and every â—ab held so much as 24. egges so that the gomer being the tenth part of an Epha contained 42. egges which maketh just three pints of ale measure Oleast Lyran. In another account the gomer contained two of the measures called choenix and an halfe Iun. And the choenix was a pint and halfe and somewhat more so that by this estimation the gomer should be somewhat above three pints some esteeme the gomer at a pottle Genevens 2. Simlerus thinketh that the gomer was not so large a measure nor yet the Epha as it is taken for he thinketh that there was no great difference betweene the choenix which was an Attike measure and the gomer so also Budaeus For the chaenix was the ordinary allowance for one day as appeareth by that proverb of Pythagoras Choenici no insideas that one should not sit over his choenix that is be too carefull for his daily diet it is not like therefore saith he though the Lord shewed himselfe liberall toward his people that he would double and treble their diet Againe it is written in the story of Ruth that she gathered every day an Epha of barley which had beene too much for her to beare according to this rate if the Epha were equall to the medimnus Atticus the Attike bushell and whereas Sarah is said to have made ready three Seahs of meale for the three Angels which came as three ghests to Abraham which make an Epha to what end should she have made ready so much But these reasons may bee answered 1. The Lord in allowing unto this people double the ordinary stint therein shewed his liberality toward them Iun. 2. The Epha though it should containe as some take it almost 8. gallons equall to our bushell was not too great a burden for a woman to beare neither is it strange that Sarah of her bounty especially in so great a family made ready such a quantity of meale for so few ghests 3. But I neither thinke that a gomer containeth so little as Budaus and Simlerus make it as to be equall to the measure choenix which was the daily allowance for servants for in the Epha which was the
sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone Vatab. the Septuagint take it
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
it of gifts which Zipporah sent to Moses but it is more like she would first come her selfe as she doth Moses being so neere then send unto him 2. It is better therefore referred to Moses sending away of Zipporah to her fathers house which some thinke Moses did after he was come into the desert to see her father and rejoyce with him for say they it is not like but that Moses had his wife and children with him into Egypt that they might bee partakers of that great deliverance which the Lord was to worke for them Calvin But the manner of the description of this storie how Iethro when he had heard c. tooke Zipporah and her two sonnes sheweth that Iethro was moved to take this journey by the fame which hee heard and not by any report or information by Zipporah which should be sent unto him And though they went not downe into Egypt with Moses yet were they partakers of that deliverance even as they were which were afterward borne in the desert specially seeing Moses two sonnes were by circumcision graft into the people of God Simler 3. Therefore the most probable opinion is that Moses had sent Zipporah with her sonnes backe unto her father at such time as the child was circumcised by the way in the Inne Some thinke that she fell into a disease by seeing that bloudie spectacle of the circumcision of her sonne and so could goe no further Vatab. Some that Noluit cum amplius sequi that she refused to follow Moses any further Ferus Some that Moses would not have her with him because she was not able to goe thorow such difficulties in Egypt Abraham and Iacob went downe into Egypt because they were strong Non potuit descendere in Aegyptum subire agones Aegyptiorum nisi athleta probabilu None could goe downe into Egypt and undergoe the agonies of the Egyptians but a strong champion Glass ordinar Ex Origen But the truth is that Zipporah her selfe was offended with the circumcision of her child and so willing to returne and that Moses also gave his consent therewithall Dicendum quòd 〈◊〉 de voluntate Moses c. Wee must say it was with the will of Moses for hee perceived that his wife and children would bee but a burden unto him in that businesse which hee went about Lyran. Iun. Galas Pellican Tostat. QUEST V. Of Moses two sonnes Vers. 3. ANd her two sonnes c. 1. We see that the Israelites did not abhorre or decline the mariage of strange women so that they were instructed in the faith and vertuously given as Ioseph married Potiphars daughter Booz Ruth and here Moses Zipporah 2. Mention is made onely of his sonnes the holy Fathers and Patriarks are found to have had more sonnes than daughters or it is because they use not to be counted in the catalogue and genealogie 3. Moses in giving names to his sonnes which did put him in minde of Gods mercies and benefits toward him doth teach us what names to impose upon our children such as may both stir us and them up to a thankfull remembrance of the benefits which we receive Lippoâ—â— Pellican QUEST VI. How Moses was delivered from the sword of Pharaoh DElivered me from the sword of Pharaoh 1. Some doe here give credit unto that unwritten relation that Moses escaped Pharaohs sword in this manner He being convented before Pharaoh and asked why hee killed the Egyptian boldly made answer that he had done it justly thereupon Pharaoh commanding him to be killed the executioner was smitten with blindnesse that seeing every one beside he could not see Moses and Pharaoh was taken with such stupiditie that seeing Moses to escape hee had no power to bid any to lay hands of him to stay him Tostat. 2 But wee need not run to any such devised tale nor faine miracles where no necessitie is Moses is said to bee delivered c. because hee escaped by flight Ne Pharaoh de illo supplicium sumeret That Pharaoh should take no punishment of him Osiander QUEST VII At what time Iethro came to Moses before the law given in mount Sinai or after Vers. 5. ANd Iethro Moses father in law came c. 1. Some thinke that Iethro came unto Moses in the end of the first yeare of their departure out of Egypt or in the beginning of the second after they had received the law in mount Sinai and that the historie is transposed Tostat. Cajetan Simlerus also holdeth that he came about the fourteenth moneth after their comming out of Egypt The arguments brought to confirme this opinion are these 1. Because it is like that before Iethro set forth hee heard certainly where the Israelites encamped namely by mount Sinai for hee would not take an uncertaine journey to wander up and downe in the wildernesse now he could not come to mount Sinai within lesse than two or three dayes journey from that part of Midian where Iethro remained for when Moses went from Iethro with his wife and children he lodged by the way where that heavy chaunce befell touching the circumcision of his child and after that hee went forward and met with Aaron in the mount of God Exod. 4.27 It seemeth then that this mount of God which was Sinai was two or three dayes journey from Iethros place Then could not Iethro come before the law was given for the third day after they pitched in the wildernesse of Sinai the law was given chap. 19.11 And if it were graunted that Iethro came to mount Sinai before the Israelites encamped there yet this here described could not be done before the law was given for this storie of Iethros entertainment one day of viewing and seeing Moses order in judging the people which was upon the next and of chusing and appointing of officers and Judges upon the third all which required three dayes could not be done in the three first dayes after their encamping by mount Sinai for the first day God spake unto Moses to sanctifie the people the next which was no fit time to heare suites and controversies and the third day when the Lord gave the law they could not intend to chuse officers So Tostat. Contra. All this long discourse may bee answered in one word that herein is their errour they take the mount of God here spoken of for Sinai whereas it was mount Choreb chap. 18.6 from whence the Israelites were not yet departed which is called the mount of God chap. 3.1 because of the vision of the bush which Moses saw there Iun. Genevens Which Choreb was the generall name of all that hillie tract or circuite in the which was situate more toward the East the mount Sinai wherefore all this here mentioned in this Chapter was done before the Israelites encamped by mount Sinai and so all the former difficulties are removed Iosephus therefore is deceived that thinketh that Iethro came in the third moneth to mount Sinai for by this meanes should all this
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were delivered upon the 50. Rupertus l. 3.
in Exod. c. 23. 2. Some that 49. is counted for 50. Simler Or that the Law was given not upon the third day but the fourth day of the moneth or that 31. dayes must bee reckoned to the second moneth Simler But the best answer of these is that the Law was not given before the fourth day of the moneth which was the third day from the time taht the Lord spake to Moses to sanctifie the people vers 10. as shall be further shewed quest 16 following 3. Augustines computation is that wee must take 17. dayes of the first moneth because they eat the Passeover upon the 14. day at even and 30. of the second moneth and three of the third and so have we full 50. dayes So account also Gloss. ordinar Ferus Saving that they make this first day of the third moneth but the 47. day which is this last account must bee the 48. for 17. of the first and 30. of the second moneth make 47. dayes and then the first day of the third should be the 48. But there remained not 17. dayes of the first moneth to be counted as shall be further declared quest 16. QUEST IV. Of the place where they encamped Vers. 2. THey came to the desert of Sinai and encamped c. 1. It is not said as before they came by their journeyes to Rephidim chap. 17. 1. because they had other stations before there omitted as Dopke and Alush but here they came without any stay from Rephidim to the desart of Sinai Tostat. 2. This was the 12. station which the Israelites had after they came out of Egypt Hiero◠This place was distant from the red sea about 90. miles so that the Israelites might march some 8. miles a day which considering their carriages and their little ones which went with them was sufficient for a dayes journey Simler 3. There was both the mount Sinai and the desert of Sinai which was the region which lay about Sinai so called of the mountaine Lippoman 4. Whereas they are twice said to have encamped which the Latine interpreteth by two words castrametari to encampe and tentoria figere to pitch their tents though the same word chanah be repeated in the originall Some make this difference that the first encamping was the appointing unto every one his standing places by certaine Officers and then according to this designement they pitched their tents Tostat. Lyran. But this is more curious than needeth the reason of this repetition is because first the place in generall is described where they camped namely in the wildernesse secondly the particular place is designed they camped before the mount QUEST V. Whether the Israelites encamped on the East side of the mount Sinai Vers. 2. THey encamped before the mount 1. Lyranus thinketh that the Israelites pitched on the East side of the mount so that the mount it selfe lay Westward from them that they might bee ready to worship the Lord descending upon the mount for the Jewes used to worship toward the West the Tabernacle being so placed that the doore was Eastward and the most holy place toward the West and the starres in the heavens take their course from the East toward the West as Nehemiah saith All the host of heaven worshipped thee Nehem. 9.6 But this opinion of Lyranus is confuted by Burgens and Tostatus their reasons are these 1. The people when they came to mount Sinai did not know whether the Lord would appeare in any such visible manner as he did and therefore it is not like they did so dispose themselves or to such an end Tostat. 2. The Israelites indeed did worship toward the West when they were in the Tabernacle but when they were out of the Tabernacle which was pitched in the middest of the campe then they all worshipped toward the Tabernacle whether it were East or West otherwise some should have turned their backes upon it So before the Tabernacle was set up when Moses went unto his Tabernacle all the people worshipped at their tent doores Exod. 33.10 but all their tent doores could not open one way toward the West Tostat. 3. The Israelites in captivity worshipped toward Jerusalem as Daniel opened his window that way which was Southward from Babylon and Babylon lay North from Jerusalem Tostat. And wheresoever the Jewes are at this day thorow Europe they worship toward Jerusalem Burgens And Salomon prayeth that when the people went to battell and prayed toward the house of God that the Lord would heare them 1. King 8.44 But being abroad in battell the Temple could not be alwayes Westward from them 4. Beside though at other times they prayed toward the West yet wheresoever they saw any visible presence of Cod they were notwithstanding their usuall custome to turne themselves that way Tostatus 2. Tostatus opinion then is that they pitched on the South side of mount Sinai because they came from Egypt which lay Southward from mount Sinai 3. But the more probable opinion is that they lay in circuit and compasse about the mount as Paul Burgens That they might the better heare and see what was done as the Lord saith to Moses That the people may heare while I talke with thee vers 9. And Moses is commanded to set markes for the people round about the hill vers 12. so that it seemeth the campe of Israel compassed the mountaine though not round about yet on more sides than one But here Mathias Thoring the Replier against Burgensis taketh this exception that the host of Israel could not lye about mount Sinai because on the one end toward Egypt the hill is continued and Iosephus maketh Horeb a part of it and on the other side some thinke that mount Sinai is extended even unto the Land of promise because of the Apostles words Sinai mons est in Arabia conjunctus est ei qua nunc est Ierusalem Sinai is a mountaine in Arabia and is joyned unto that which is now Ierusalem Galath 4.25 So the Replier Repl. in 19. cap. Exod. Contra. 1. We grant that the hilly tract where Sinai is situate reacheth a long way toward Egypt and is called Horeb but Sinai was an high hill over all the rest of such an height as that they could scarce see to the top of it as Iosephus writeth lib. 3. cap 4. This need bee no let but that some part of the host might incampe on that side toward Egypt though it were somewhat hilly and admit they did not this maketh only against Tostatus opinion that thinketh they incamped all on the South side toward Egypt they might lye round about on the other sides the South side only excepted 2. That Sinai is not continued unto the land of Canaan it is evident by all mappes and descriptions of that country the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth signifieth the answering or correspondencie of Sinai unto the earthly Jerusalem in that allegory which the Apostle maketh not any conjunction
day c. 1. The opinion of some of the Rabbines is that this was not the 3. day of the moneth but the 6. day and the third from that time when the Lord thus spake to Moses for they say that upon the first day of the moneth Moses went up to God and received that message to bee delivered to the people and came downe the same day and stayed the next and reported not the answer of the people untill the 3. day R. Salom. Lyran. Cajetanus is of the same opinion that the first day of the moneth was but the 45. day after their departure out of Egypt and that the Lord upon the 48. day bid the people to bee ready against the third day after Contra. But this is not like for this would have shewed great negligence in Moses if he should have stayed so long before hee delivered the peoples minde to the Lord seeing mount Sinai was so neere unto the host 2. Some thinke that it was the third of the moneth and that it hath relation to the first day mentioned vers 1. Tostat. quaest 10. Gloss. ordin Ferus But this cannot stand neither for both Ferus and Gloss. interlin doe make the first day of the moneth but the 47. day then the third day wherein the law was given was but the 49. day but the day wherein the law was given is held of all to bee the Pentecost the 50. day Some to take away this doubt would borrow 17. dayes of the first moneth and 30. of the next and 3. of the third and so the publishing of the law shall fall out upon the 50. day So Augustine Gloss. ordin But there remained only 16. dayes of the first moneth to be counted the Passeover being kept upon the 14. day at even therefore they cannot make their reckoning of 17. dayes remaining in that moneth and to account 31. dayes unto the next moneth as some doe it was against the custome of the Hebrewes 3. Therefore it must thus be that on the first day of the moneth when the host was come into the wildernesse oâ— Sinai Moses went up to the Lord and came downe with the message to the people and then the next day went up with the peoples answer unto God for it is not like that all the host came thither and Moses went up and came downe and propounded the Lords words to the Elders and they to the people and received their answer and returned the same all upon one day And Cajetanes conceit herein is not to be refused that because the Lord saith To day and to morrow sanctifie them Insinuatur quod haec dicta fuerint manâ— It is insinuated that this was said in the morning This then was spoken upon the second day in the morning and the third day from thence was the law given which was not the third but the fourth day of the moneth Iun. Simler Rupertus also agreeth that the first day of the third moneth was the 47. day after the Passeover and that the fourth day after which was the 50. day Moses received the tables of the law but herein he differeth that the thicke cloud with the thunder and the lightning were seene and heard the day before which was the 49. But it is evident by the text that upon the third day was the voice of the Lord heard talking with Moses vers 19. QUEST XVII Whether the 15. day of the moneth were one of the fifty which went before the giving of the Law BUt here ariseth another doubt whether in the computation of these 50. dayes after the Passeover the next day after they had eaten the paschall lambe be included in that number or that there were fifty dayes beside 1. Some doe hold that the 15. day being the morrow after the Pasch must bee excluded because afterward in the law of the Pentecost they began the account of seven weekes upon the 16. day the morrow after the Sabbath or first solemne day of the Passeover as is further to be seene Lev. 23.11 and then after seven weekes complete the which make 49. dayes the next day which was the 50. was the day of Pentecost Cajetan But it is not necessary that this first 50. day should be accounted after that rule excluding the morrow after the Passeover as it may appeare partly by the text When yee bee come into the land which I shall give you vers 10. that law is made to bee kept after they were come to Canaan and the reason of this alteration was because they were to begin the account of the seven weekes from that day wherein they first put the sickle into the corne whereof they should bring a sheafe to shake before the Lord Deut. 16.9 which could not be done upon the first day of unleavened bread it being a solemne day and of the nature of a Sabbath wherein they were to doe no servile worke Levit. 23.7 Rupertus here agreeth that the Pentecost was not yeerely kept the just fiftith day after the Passeover as the law was given the fiftith day after the Passeover But herein he is deceived that upon what day soever the Passeover fell in the weeke they did expect the morrow after the next Sabbath when they were to bring in their sheafe and then beginne to count their seven weekes for herein is his errour he taketh the Sabbath there spoken of Levit. 23.10 for the seventh day of rest where it is understood to be the first day of unleavened bread which was a solemne day of rest as the Sabbath was Iun. Borrh. And by the way Rupertus in the same place slippeth in another point Prima dies azymorum Iudaeis in quintam feriam illo anno evenit The first day of unleavened happened to the Iewes that yeere upon the fifth day of the weeke For true it is that our blessed Saviour did eat the Passeover according to the law upon the 14. day which was as our Thursday at even but the Jewes following a tradition of their owne to avoid the concurrence of two Sabbath dayes did put off the eating of the Passeover untill the 15. day of the moneth at even which was the sixth day of the weeke because the next day was the Sabbath for if they had eat the Passeover when Christ did eat it with his Disciples then the next day should have beene kept holy neither were they to doe any worke therein but upon that day they put Christ to death which could not be done without more than servile labour in carrying the crosse and nailing Christ unto it and such like beside the text saith they would not put Christ to death upon the feast day lest there should bee some tumult among the people Mark 14.2 But this point is elsewhere handled more at large whither I referre the Reader 2. Some againe as Cajetane before excludeth the 15. day of the moneth out of the number of the 50. dayes so they include and take in both
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
now his law unto his people seeing from the beginning of the world there was no written law but as it was by the law of nature inprinted in their hearts 1. God did not therefore now first give unto his people the Morall law written as though he were either mutable in changing his first determination or that in processe of time he had found out a more profitable way than hee knew before as some wickedly have objected Sed quia superfluâ—â—â— fuit hoc fieri stante adhuc lege natura But because this was superfluous and needlesse to be done the law of nature yet standing firme By the light of nature before the floud they discerned good from evill just from unjust and therefore the old world that sinned against this law of nature was justly punished of this law printed in the heart the Apostle speaketh They shew the effect of the law written in their hearts their conscience also bearing them witnesse and their thoughts accusing one another or excusing Rom. 2.15 Now then when this law of nature began more and more to bee obscured and iniquity to abound the Lord thought it needfull to give unto the people a written law Lippom. Ex collation Patrum 2. Another cause of giving the law was Ne sibi homines aliquid defuisse quererentur scriptum est in tabulis îquod in cordibus non legebant Lest that men should complaine that somewhat was wanting that was written in tables which was not written in the hearts August in Psal. 57. Therefore to take away all excuse and pretext of ignorance the Lord gave his written law 3. Another end of giving the law was to prepare and make a way for the Gospell Vt te ad faciendum legem de tuo vires non habere monstraret c. To shew that thou hast not strength of thy selfe to doe the law and so being poore and beggerly shouldest flee unto grace Augustine likewise in Psal. 118. 4. Further the law was given as a supply of the weakenesse and ignorance of man that whereas there was no certaine rule before to know what was good what was evill but men according to their blind fansies and carnall imaginations placed happinesse some in one thing some in another the law was to correct their erroneous opinions and to teach one constant and sure rule of truth and vertue And further such was their errour that though in civill and politike matters the wise among the Heathen by the light of nature and experience attained to some perfection yet they were utterly ignorant of the true knowledge and worship of God which is set forth in the law Tostat. quest 1. 5. Further because the law of nature was more and more obscured the Lord would have his law written in tables of stone that it might ever be kept and remembred and be no more drowned in oblivion Ferus And though those tables of stone wherein the law was written are not now to be found yet the copy of the same law is extant in the Scriptures there to be seene and read which shall continue to the end of the world 6. Lastly The Lord in giving this law to this people therein sheweth his love to his people committing unto them the greatest treasure in the world as Moses saith What nation is so great that hath ordinances and lawes so righteous as all this Law which I set before you this day Deut. 4.8 QUEST VII How the Lord spake all these words and why Vers. 1. GOd spake all these words saying 1. Some thinke that God is said to speake whereas it was an Angell in respect of the opinion of the people that thought Moses spake with God Paul Burgens But it is before shewed chap. 19. quest 40 that it was God himselfe that spake these words who nameth himselfe Jehovah vers 2. which name is not given to any Angell yet this word also is said to have beene spoken by Angels Hebr. 2.2 because God did therein use the ministry of the Angels in framing of that audible voice which was heard So that the Angels speake not now as in the person of God as his messengers as at other times but here they attended only as Ministers Longe aliter hic loquitur quà m ad patres adhuc locutus est the Lord speaketh farre otherwise here than hee spake hitherto to the Fathers Ferus But to them hee spake by the ministry of Angels This question also is well decided by Cajetane You will aske saith he how God is said to speake Cùm ista locutis fieres per Angelum c. Seeing this speech was framed by an Angell The answer is ready Quia ipse Dominus loquebatur in Angelo ad populum c. Because the Lord himselfe spake in the Angell to the people not as the King speaketh by his Embassador or Interpreter Sed ut presens mens in Angelo formans verba hujus sermonis magis quam Angelus But as present in the Angell and so framing the words of his speech rather than the Angell So Cajetane So that God spake as the Author and enditer the Angell spake as the tongue or pen-man of God 2. The Hebrewes have this opinion that this was that great Angell of such eminency Vt citra essentiam Divinam Angelus faciei nominetur that setting the Divine essence aside he is called the Angell of Gods presence Isay 63.9 Paul Burgens addition 1. Nay this Angell of Gods presence that heard them when they cried in their troubles and saved them as there the Prophet saith was none other than Iehovah himselfe the Lord Christ as S. Paul expoundeth 1. Cor. 10.9 Let us not tempt Christ as some of them tempted him and were destroyed of Serpents And in this Angell was the very divine essence of God as the Lord saith Exod. 23.21 My name is in him 3. Burgeus Reason to prove that it was an Angell and not God himselfe that spake because he saith in the third Commandement Thou shalt not take the name of the Lord thy God in vaine in the third person not in the first as Thou shalt not take my name in vaine and so likewise in the fourth Commandement Which sheweth saith hee that it was an Angell that spake and not God This reason is of small force and may easily be answered 1. The Lord useth the third person because although now the Lord as present in Majesty spake by voice yet this law was to bee delivered afterward written in tables of stone which being a perpetuall monument unto the people of the Lords will was more fitly expressed in the third person because the Lord would no more in like manner as now deliver the law with his owne mouth 2. Beside in the first and second Commandement the Lord useth the first person Thou shalt have no other Gods before mee and I am the Lord thy God a jealous God 3. And further it is observed to be an Hebraisme and an usuall phrase in Scripture that the Lord
In quantum speciale tempus determinatur in signum creationis in that a speciall time is determined in signe of the creation it is ceremoniall Thom. And in this manner the Jewes onely kept the Sabbath upon the seventh day and no other nations beside and therefore Seneca derided the Jewes as though they did Septimam partem â—tatis inutiliter amittere Lose the seventh part of their age without any profit because they rested every seventh day unto the Lord and Ovid calleth the Jew virum septimum the seventh man because hee kept the seventh day Tostat. QUEST V. To observe one day of seven unto the Lord is Morall BUt this must be added further that the prescribing of some certaine day for the service of God is not ceremoniall as Thomas before seemeth to affirme but the speciall limitation of the seventh day the prescription and taxation of which day precisely is now abrogated yet so as that still one day of seven must be kept still This then may be safely affirmed that to keepe one day of seven holy unto the Lord is morall and not ceremoniall and although the precise rest of the seventh day which was enjoyned the Jewes be now abrogated by the libertie of the Gospell because it was a type of our rest in Christ and the bodie being come the shadow ceaseth yet Christians are bound to observe one day of seven for the reason annexed to this Commandement taken from the example of God which rested on the seventh day serveth not onely for the ceremonie of the seventh day but is also morall to put us in minde of the creation of the world made in six dayes and beside in regard of the benefit of the creatures which after six dayes labour are to rest the seventh the rule of the Creator in this morall equitie is to be followed not to exceed that time in affording rest unto the creature that laboureth Novit Dominus mensuram virium creaturae for God best knoweth the measure of the strength of the creature Lippom. and hath appointed the time of rest for the same accordingly Yet somewhat more fully to explaine this matter there are some things which are simply morall and simply ceremoniall some things are of a mixt kinde as being partly morall partly ceremoniall simply morall are those things which are grounded upon the judgement of naturall reason as to appoint some time for the service of God is simply morall as is shewed before all nations through the world agree herein that a time must be set apart for the Lord but precisely to appoint the seventh day more than any other of the weeke is simply ceremoniall Quia non habet fundamentum à ratione sed à sola voluntate condentis legem c. Because it is not founded upon reason but upon the will of the law maker Tostat. But to appoint one day of seven and that day wholly for the space of 24. houres to consecrate unto Gods service and therein to abstaine from all kinde of works these things are not purely or simply ceremoniall but partly morall as grounded upon the judgement of reason though not totally and wholly for the first if above one day in seven should be kept perpetually holy gravamen esset laborantibus toties vacare it would bee burdensome to those that labour to rest so often and if but one day in a fortnight or moneth should be appointed Oblivisceremur Dei per desuetudinem cultus ipsius By discontinuing of the worship of God we should grow to be forgetfull of him it standeth therefore with reason that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end though there be somewhat ceremoniall in it yet it is grounded also upon reason because the service of God requireth great attention Et non est rationabile opus Dei facere negligenter And it is not reasonable to doe the worke of God negligently for if but two or three houres in the day were appointed all could not so well prepare themselves for Gods service as now the whole day being set apart And for the third the cessation or resting from all kind of worke it hath this reason because the minde being occupied in other affaires could not be so free for God and therefore abstinence from all servile works is enjoyned Vt sic liberum esset nos tota die vacare Deo si vellemus That so it might bee free for us to acted upon God the whole day if wee would Now then those things which in the Sabbath were meerely ceremoniall are abolished but the other remaine which are not purely and simply ceremoniall Tostat. quaest 12. QUEST VI. What things in the Sabbath were ceremoniall what morall NOw then it may appeare what things in the Sabbath were ceremoniall what morall what mysticall 1. These things in the Jewish observation of the Sabbath were ceremoniall 1. The prescript of the day seventh day 2. The manner of keeping it with sacrifices oblations and other rites 3. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under paine of death as he that gathered sticks was stoned Numb 15. 4. The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects was the Sabbath ceremoniall and bindeth us not now 2. These things also in the Sabbath are morall and perpetuall 1. The rest and relaxation of the creatures from their ordinary labour which was not the chiefe and principall but accidentalis finis the accidentall end of keeping the Sabbath that they might better attend upon the service of God Calvin 2. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise the meditating upon his works as the creation of the world the redemption the resurrection of Christ. Simler 3. Conservatio Ecclesiastici ministerii The conservation of the Ecclesiasticall ministry was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to repentance Bastingius Vrsinus 3. The Sabbath also as it was unto the Israelites typicall and ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him Marbach so now it is mysticall in shewing our spirituall rest and cessation from the works of sinne as the Prophet applieth it Isai. 58.14 teaching us how to keepe the Sabbath in not doing our owne wayes nor seeking our owne will it is also Symbolicall in being a pledge unto us of our everlasting rest in the Kingdome of God as the Apostle sheweth Heb. 4.9 There remaineth then a rest to the people of God Simler 4. Thomas
maketh the Sabbath ceremoniall in these foure respects First in the determination of the day Secondly in the allegoricall signification as it was signum quiet is Christi in sepulchro a signe of Christs rest in the grave Thirdly in the morall sense prouâ— significat cessationem ob omni actu peccati as it signifieth cessation from every act of sinne Fourthly in the anagogicall signification ut praefigurabat quietem c. as it prefigured our rest in the Kingdome of heaven So Thomas 2. 2. qu. 122. artic 4. But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sinne and perfited in the next to belong unto the morall and internall part of the Sabbath than to the externall and ceremoniall the two first indeed are ceremoniall in the Sabbath the other are not properly ceremoniall seeing they are perpetuall but morall rather spirituall and mysticall 5. So then by this which hath beene said it is easie to make a difference betweene our Lords day and the Jewish Sabbath 1. In that we are not tied to the necessary prescript of the day 2. And have more liberty and freedome in the rest 3. And their Sabbath was a type and figure of those things which are now fulfilled and accomplished in Christ. Bastingius QUEST VII What it is to sanctifie the Sabbath day TO sanctifie it 1. God is said to sanctifie the seventh day one way and man another God by instituting that day and consecrating it unto his service man by referring it unto the use and end appointed of God Vrsin 2. Neither is God said so to sanctifie it as though this day had any speciall kinde of holinesse in it selfe affixed to it but in regard of the use because it was consecrated and set apart for holy duties Simler 3. And this sanctifying signifieth two things both a separating of this day from other prophane and common dayes and the speciall addicting and appropriating of the same to the service of God 4. And it is not referred onely to the day sed ad ipsos homines c. but to the men themselves that they should be sanctified and prepared for the service of God Gallas 5. They then are deceived which thinke they doe sanctifie this day onely in the corporall rest and that they have done the dutie here required by abstinence from labour for the day must be sanctified that is consecrate to the service of God Deus non curat principaliter de quiete corporum God principally doth not take care for the rest of the bodie sed curat de cultu suo but he taketh care for his service the bodily rest is commanded to no other end than as it is an helpe to the setting forth of Gods worship Tostat. qu. 13. QUEST VIII Of the labouring six dayes whether it be a Commandement Vers. 9. SIx dayes shalt thou labour 1. In the Hebrew it is Six dayes shalt thou serve and it seemeth to have speciall reference unto the servant that hee should dispatch all his masters worke in six dayes and deferre none unto the seventh the other clause and doe all thy worke concerneth the master himselfe and those which were free for the servant did not his owne worke but his masters but the master and the free man did his owne worke Oleast 2. God here enjoyneth not to labour six dayes as though it were not lawfull upon any occasion to rest upon the weeke dayes sed ipsa facilitate ad parendum invitat but he doth perswade to obedience by the easinesse of the precept Calvin 3. And hereby the Lord sheweth how liberally he dealeth with us that whereas wee ought to spend every day in his service yet he leaveth unto us six dayes for our affaires and reserveth the seventh onely to himselfe Basting 4. And yet further God so giveth unto us six dayes to worke in as that the private worship of God be not neglected in prayer and hearing of his word as occasion serveth but the seventh day is set apart for his publike service in such sort as that then all other affaires must give place unto it Vrsin 5. Three reasons then are specially used to move unto the obedience of this Commandement one is from the end because it is to be kept holy to the glory of God another from Gods example which two reasons are mentioned afterward and here is propounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the easinesse of the precept that seeing wee have libertie to worke six dayes we may the better rest upon the seventh Pelargus QUEST IX What works were permitted to be done upon the Sabbath Vers. 10. THou shalt not doe any worke 1. We must observe that there was a great difference among the Jewes in the observation of their festivall dayes For the Sabbath was more strictly kept than the rest therein they were forbidden to prepare or dresse that which they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 In the other solemne dayes as in the first day of the Pasch those works are excepted which were about their meat chap. 12.16 onely they are restrained from all servile worke Levit 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to bee kept for the more lively shadowing forth of that which was prefigured And therefore we have now more libertie in keeping of the Lords day wherein it is lawfull to provide for our food and to doe other necessary things because the figure and shadow is past and the bodie come Tostat. qu. 13. 2. Notwithstanding the strict injunction of bodily rest certaine works it was lawfull for the Jewes to doe even under the law much more for us now as first works of necessitie qua non pâ—terant bene differri neque anticipari which could neither conveniently bee deferred nor yet prevented Lyran. Of this kinde is necessary defence against the invasion of the enemies as Mattathias resolved to fight against the enemie upon the Sabbath day lest they should have beene put to the sword as their brethren had beene before 1 Maccab. 2.40 So Ioshua with his companie compassed the walles of Jericho seven dayes together of the which number the Sabbath was one it was also lawfull for them on the Sabbath to lead their oxe or asse to water Luk. 13.15 and if their beasts were fallen into the pit to helpe them out Luk. 14.5 And as it was lawfull to save their cattell so also their other substance as if an house were set on fire to quench it if their corne were like to be lost in the field to preserve it They might also in case of necessitie seeke for their food upon the Sabbath as the Apostles rubbed the eares of corne Matth. 12. Secondly it was lawfull to exercise works of mercie and charitie upon this day as to visit the sicke to cure and heale the diseased as our Saviour
Apostle preached Act. 17.11 Contrary hereunto are 1. The negligent resorting to the holy assemblies of the Lords people in carnall men or the wilfull refusall in obstinate recusants who are like unto those in the Gospell who being invited to the marriage feast excused themselves and refused to come Matth. 22.5 2. The carelesse and fruitlesse hearing of the Word as Eutychus fell asleepe while Paul was preaching Act. 20. 4. The reverent and often receiving of the Sacraments is prescribed as Act. 20.6 On the first day of the weeke the Disciples came together to breake bread Contrary hereunto are 1. the neglect of the Sacraments 2. The prophanation of them when they obtrude themselves that are not prepared and so receive unworthily 1 Cor. 11.17 5. Publike invocation upon God and faithfull prayer is another exercise for the Lords day as Act. 16.13 On the Sabbath day we went out of the Citie beside a river where they were went to pray Contrary hereunto are 1. The neglect of publike and private prayer 2. To pray with the lippes and and not with the heart 3. Unfruitfull prayer in an unknowne tongue against the which S. Paul speaketh 1 Cor. 14.17 Thou givest thanks well but the other is not edified 6. Charitie is upon this day to be exercised and extended to the poore as our blessed Saviour healed upon this day Mark 3.3 Contrary hereunto are 1. The omitting of the works of charitie and despising of the poore as the rich glutton did despise poore Lazarus Luk. 16. 2. Or the giving of almes for praise and ostentation as the Pharisies did Matth. 6. Ex Vrsin 7. Meditating upon the works of God is peculiar for the Lords day as Psal. 92. which was appointed for the Sabbath day vers 4. the Prophet saith I will rejoyce in the works of thy hands Contrary hereunto are 1. To be occupied in carnall and worldly thoughts and bodily labour as in buying selling travelling working 2. To follow prophane games and sports to spend this day in quaffing drinking dancing and such like as the Israelites kept an holy day to the golden Calfe They sate downe to eat and drinke and rose up to play Exod. 32.6 2. Doct. How the Sabbath is to be sanctified Vers. 8. REmember the Sabbath day to keepe it holy or to sanctifie it In this precept two things are to be considered quid cavendum quid faciendum what is to be taken heed of and what is to be done The things to be avoided upon the Sabbath day are these 1. All corporall worke and labour So Ieremie saith chap. 17.24 Sanctifie the Sabbath so that you doe no worke therein But yet bodily works may bee done upon the Sabbath upon these foure occasions First propter necessitatem for necessity as our Saviour excused his Disciples for pulling the eares of corne being hungry Matth. 12. Secondly propter Ecclesiae utilitatem for the profit of the Church as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath and were blamelesse Thirdly propter proximi utilitatem for the good of our neighbour as our Saviour healed upon the Sabbath one which had a withered hand Matth. 12.12 Fourthly propter Superioris authoritatem because of the authoritie of the Superiour as the Jewes circumcised upon the Sabbath because the Lord so commanded that they should circumcise their males upon the eight day 2. Debemus cavere culpam we must take heed of sinne as the Lord saith by his Prophet I cannot suffer your new Moones nor your Sabbaths Isai. 1.13 and then he giveth this reason vers 15. your hands are full of bloud 3. Debemus cavere negligentiam We must take heed of negligence and idlenesse upon the Lords day as it is said of the Israelites they sate downe to eat and drinke and rose up to play Exod. 34. The things wherein wee must be exercised upon the Lords day are these 1. In faciendis sacrificiis in offering of our sacrifices that as the Jewes offered up their externall sacrifices so Christians now must present unto God their spirituall sacrifices of prayer and thanksgiving as the Prophet David saith Let my prayer be directed in thy sight as incense 2. We must corpus nostrum affligere humble and afflict the body not pamper it upon this day and make as it were our belly our God so the Apostle exhorteth that we would give our bodies a living sacrifice holy and acceptable to God Rom. 12.1 3. Dando eleemosynas in giving of almes as the Apostle saith to doe good and distribute forget not for with such sacrifices God is pleased Heb. 13.16 So Nehemiah adviseth the people Send part unto them for whom none is prepared for this day is holy unto the Lord chap. 8. vers 10. 4. In divinorum exercitiis Wee must bee occupied in divine exercises as our blessed Saviour saith Ioh. 8. He that is of God heareth Gods words for herein consisteth the delight and rest of the soule this is that Sabbatisme or rest which the Apostle speaketh of Heb. 4. There remaineth then a rest to the people of God This pleasant rest of the soule is begun in this life and perfited in the next But before we can attaine to that perfect rest in the Kingdome of God three kinds of rests must goe before 1. Ab inquietudine peccati From the restlesse condition of sinne for as the Prophet saith The wicked are like the raging sea that cannot rest Isa. 57.20 A passionibus carâ—is from the passions of the flesh for the flesh lusteth against the Spirit Galath 5. Ab occupationibus mundi from the troubles and businesses of the world as our blessed Saviour said to Martha thou carest and art troubled about many things Luk. 10.41 Et tunc post hac anima liberè quiescit in Domino and then after all this the soule shall freely enjoy rest in the Lord Sic ferè Thomas in opuscul 3. Places of confutation 1. Cont. Against the Iewes and the Sabbatarians that contend for the Iewish Sabbath FIrst the Jewes doe thus object against the Christians for the perpetuitie and continuance of their Sabbath upon the seventh day 1. Object The morall law is perpetuall but this Commandement for the sanctifying of the seventh day is part of the morall law Ergo. Answ. This Commandement as it is morall continueth still namely that a certaine day should be set apart for the publike service of God yea and further as Chrysostom saith In circulo hebdomadis diem unum integrum segregandum c. That in the compasse of a weeke one whole day should be severed from the rest Hom. 10. in Genes But the ceremoniall part of this precept in the prescript of the seventh day bindeth us not now as the Apostle saith Let no man condemne you c. in respect of an holy day of the new Moone or of the Sabbath c. Coloss. 2.16 Vrsin 2. Object The lawes which were instituted before Moses are
among souldiers and robbing by the high way where ones life is put in danger All these kindes being more than simple thefts may receive the sentence of death by Moses Law and Magistrates herein may with a good conscience execute the rigour of the Law upon such violent outragious impudent wanton and incorrigible thefts But they are wisely to consider every circumstance and the occasion that draweth one to steale whether he doe it of necessity to releeve his hungry soule or of an evill custome and obstinate minde to maintaine his lewd and unthrifty life In the first case it seemeth to be too sharpe to take away ones life unlesse he be such an one as will take no warning but continueth hardened in his sinne And so for simple and single theft only except it be in stealing of men unlesse it be aggravated by other circumstances concurring 〈◊〉 violence rapine obstinacie custome in sinne and such like neither the Law of Moses prescribeth punishment of death nor yet is it practised by our Lawes which in such cases intend favour by allowing the privilege of the booke See before p. 6. QUEST IV. Why the theefe breaking up might be killed Vers. 6. IF a theefe be found breaking up c. 1. R. Salomon thinketh that this Law which alloweth the theefe found breaking up an house to be slaine is understood not only of theeves that breake in by night but by day also and that clause which followeth When the Sunne riseth upon him they interpret metaphorically that if it be evident and manifest as the light that the theefe came not only to steale but to kill that whether by day or night he may be killed So also the Chalde Interpreter seemeth to follow the same sense Si oculus testium vidit eum If the eye of witnesses saw him that is if it were evident that he came not only as a theefe but to assault Contra. Though this be true that a man might defend himselfe even by day against him that assaulted his life yet this is not the meaning here the words of the Law are literally not metaphorically to be understood 2. The reason of this difference betweene a night theefe and a day theefe is because in the night breaking in it is not knowne whether he came to steale only or to murther but in the day it may easily appeare by his armour and weapons Tostat. Simler Beside in the day he may call for helpe against the theefe which cannot be so well done in the night when he is left without all other remedy but his owne defence Galas Marbach And in the day he may have witnesses of his theft and so convent him before the Magistrate Lippom. 3. The Romane Lawes allow not onely to kill a night theefe but a day theefe also si se tel◠defenderit if he defend himselfe by a weapon Moses Law much disagreeth not for though he that commeth only as a theefe in the day time is not to be killed but to make restitution only yet if he come with weapons as having a murtherers intent now he may be repelled by force even as a night theefe may not now as a theefe but as one which commeth to assault and murther Iunius QUEST V. How it is made lawfull for a private man to kill a theefe Vers. 2. ANd be smitten that he dye no bloud shall be imputed 1. Cajetanus here observeth that this Law simply alloweth not to kill the theefe but if a man smite him in his owne defence not intending to kill him that in this case he shall be free Percussio fuit intenta mors autem per accidens sequnta c. He intended only to smite him but death followed accidentally upon such smiting so also Simler Non probat ut animo occidendi feriatur This Law alloweth not that he should be stricken with a minde to kill him sed indulget affectui c. but it beareth with a mans sudden passion if in defence of himselfe it so fall out that he be killed 2. But this Law seemeth not only to permit one to smite a night theefe but directly to kill him also so it be not with a desire to kill him where he may otherwise escape but to defend him and his from violence which he cannot doe unlesse the theefe be killed Borrh. 3. For seeing both the Law of nature and other Civill lawes doe allow a man to defend himselfe now when the Lawes doe arme a man they seeme publicam personam imponere to impose upon him a publike person so that now he smiteth not as a private man but by authority of the Law and in this case he is tanquam minister vindex Dei as the minister and revenger of God so that he doe it not of a lust and raging desire to be revenged but intending to use a lawfull defence in the safegard of his owne life Gallas And the case is here all one as if a man being set upon by the high way should kill him that maketh the assault upon him Marbach QUEST VI. After what manner the theefe was to be sold. Vers. 3. HE should be sold for his theft c. 1. So was also the Law among the Romans that the debter should be given up in bonds unto his creditor Whereupon Cato was wont to say Fures privates in nexu compedibus vivere publicos in aur◠purpura c. That private theeves lived in chaines and fetters but the publike in gold and purple c. But this custome because it seemed very hard was abrogated by the Law of Arcadius and Honorius Gallas 2. But here it must be considered whether the theefe were an Hebrew or a stranger if an Hebrew how great soever the debt were for his theft he could be but sold over for six yeeres for all Hebrew servants were to goe out free the seventh And as the theft was valued so should he serve more yeeres or fewer But if he were a stranger he might be sold over to serve all his life if the value of the theft were great if it were but small he was but to be sold to serve so many yeeres as might suffice to recompence the theft Tostat. QUEST VII Why the theefe is only punished double with whom the thing stollen is found Vers. 4. HE shall restore double 1. That is one beside that he stole because that is found in his hand which is stollen and so restored Iun. And so must the five oxen be taken which the theefe must make good five with that which was stollen Lippom. 2. Now the reasons why when the thing stollen is found only double must be restored and five or foure-fold when it was killed or sold are these 1. Because he seemeth to be the more cunning theefe when the thing stollen cannot be found 2. Adhuc difficilior ratio in investigando and it is harder to finde out the theft and therefore he is worthy to be more punished Simler 3. Potest haberi
the word is neshech which signifieth biting usurie which is indeed against the rule of charitie 5. To the poore we are bound to lend freely yea to give them principall and all where their extreme need requireth and so is that place to be understood Thus much I thought necessarie to adde in this place concerning this great and weightie question of usurie wherein if the rules before prescribed were duly observed we should have fewer Usurers and nothing so many or none at all eaten up and devoured of usurie And for a finall resolution herein this I conclude That although all circumstances considered some increase by money may be tolerated yet it were better that no such urgent occasion were giuen And as S. Paul saith concerning rich men that that they should lay up in store a good foundation against the time to come by being rich in good works so it were better for them which have money that they looke for the increase thereof in the next world at the hands of God by using it here to the reliefe and comfort of their poore brethren than to seeke earthly gaine and transitory commodity by it as Leo excellently saith Foenus hoc solum aspicere exercere debemus ut quod hic misericorditer tribuimus à Domino qui multiplicitar in perpetuum mansura retribuat recipere valeamus We must only looke unto and exercise this usurie that what we here bestow mercifully we may receive of the Lord who giveth abundantly and such things as remaine for ever QUEST XLVIII Whether it were lawfull for the Iewes to take usurie of the Gentiles NOw whereas here mention is made only of the poore brother that they should not oppresse him with usurie but it is not determined what they shall doe herein toward the Gentiles therefore elsewhere it is directly expressed that they may lend to a stranger upon usurie Deut. 23 20. 1. Where first the opinion of R. Salomon is confuted who as Lyranus reporteth him thinketh that it was vnlawfull for the Hebrewes to take any usurie yea of the Gentiles for the words of the text are very direct that of strangers they may take 2. Some thinke also that this was permitted unto them for the hardnesse of their heart to take usurie of the Gentiles lest if they had beene restrained of that liberty they might haue oppressed their brethren with usurie Genevens But if this had beene permitted onely for the hardnesse of their heart it had beene in it selfe unlawfull as they were permitted to give their wives a bill of diuorce and so send them away it shall then appeare that it was not only permitted but lawfull for them to take usurie of the Gentiles as is evident by these reasons 1. They are forbidden to lend unto their brethren upon usurie now the Gentiles were not counted their brethren but the Hebrewes only 2. In other like cases the Hebrewes were privileged before the Gentiles as the debts of the Hebrewes were remitted in the seventh yeare so were not the strangers though they were Proselyâ—es and converted to the Jewish faith Deut. 15.3 Of a stranger 〈◊〉 maist require it but that which thou hast with thy brother thine hand shall remit Againe the Hebrew servants were 〈◊〉 goe out free if they would 〈◊〉 the seventh yeere 〈…〉 if they would not yet in the 〈◊〉 yeare of Jubile they wâ—â—e for aâ— liberty Levit. 25.54 But the strangers which were servants were in their possession and inheritâ—â—ce for euer they and their children Levit. 25.45 The like privilege was here concerning the Hebrewes that although they might lawfully take usurie of strangers yet of them they could not Tostatus quaest 16. 3. Neither of all strangers might they take usurie but only of the Canaanites which were ordained to destruction those and against whom they had jus belli right to wage battel they might then as lawfully keepe them under with usurie as use against them the sword Simler Hereupon Ambrose saith Cui jâ—re inferuntur arma huic legitima judicantur usura c. Against whome rightfully wee may beare armour unto him also lawfully may we set usurie c. ubi juâ— belli ibi jus usurae where there was right of making warre there was right of taking usurie 4. But this is the blindnesse and error of the Jewes who thinke that they are warranted by this ancient privilege to take interest of the Christians now 1. For both the time of their privilege is expired Christ having broken downe the wall of partition and made of Jewes and Gentiles all one Tostat. quaest 16. 2. As also wee are not of those Gentiles and nations whom they had right to invade with warre Simler QUEST XLIX What garment must be restored before the Sun set which was taken to pledge and why Vers. 26. IF thou take thy neighbours raâ—ment to pledge c. 1. R. Salomon thus understandeth this text that it is meant of the poore mans day garment which must be restored untill the Sunne set and then it might be fetcht againe until the morning and so restored againe for the use of the day But the text evidently sheweth that this law speaketh of his night garment wherein he lieth or sleepeth 2. Some doe understand it indifferently both of the day and night garment that if it were used in the day it should be restored in the morning and taken againe at night if it served for the night it should be restored in the evening and fetched againe in the morning Lyran. Simler And they presse the literall meaning of the words ghalbo hashemesh usque venire solem till the Sunne come which may be as well understood of the rising as setting But it is evident that this phrase of the comming or entring of the Sunne is used to signifie the setting or going downe of the Sunne as Iudg. 19.17 And in other places and beside the letter of the text only speaketh of the night garment wherein hee sleepeth And if it were his day garment it had bin a trouble to the Creditor to fetch his pledge every evening and to carrie it againe in the morning for the poore debtor hauing but that one garment could not goe and carrie it being naked without it It had beene also an inhumane thing for the debtor to be stripped and left naked in the fight of his Creditor 3. I therefore here rather am of Tostatus judgement that this place is only understood of the night garment the day garment if the poore man had but one could not be taken to pledge at all no more than the upper or nether mil-stone Deut. 24.6 or any other necessarie thing which the poore man lived by but if the debtor had two or more garments then one of them might bee laid to pledge and it needed not to be restored till the debt was paid 4. Cajetanus thinketh that this night garment was delivered every night and restored againe in the morning the debtor was to carrie it
the absence of another for commonly then many tales are devised Lyran. Or that the Judge should not give care to the accuser before he have heard the partie accused also Borrh. Or this some make to be the meaning Non suscipias vocem testium quos scis mentiri Receive not the voice of witnesses whom thou knowest to lie Tostat. quaest 1. But it is better generally understood of all as well private men as Judges Vetat falsum rumorem de ullo homine vel spargi vel admitti It forbiddeth any false rumour to be spread of any or admitted Gallas Praecipue tamen lex haec ad judicia pertinet And yet principally this law belongeth to judgements Simler because false reports may there doe most harme yet because it is also a fault in private men to raise false reports and to be too credulous to beleeve them it is better here to retaine a generall sense QUEST II. What it is to put to the hand to be a false witnesse NEither shalt put thy hand with the wicked to be a false witnesse 1. Calvins joyneth this to the former clause and saith they are here understood to be false witnesses qui proximos traducunt which joyne their hand with the wicked in traducing of their neighbours So also Oleaster But the manner of the phrase here used of putting to the hand that is of binding and combining themselves importeth a greater matter than onely in carying or spreading of a false report 2. Some referring this law unto publike testimonie in judgement understand it of the person of the Judge that he should not be a meane to procure false witnesses as the Elders of the Citie to whom Iezâ—bel sent did against Naboth R. Salomon Marbach But the words In being a false witnesse which is more than procuring will not beare that sense 3. Some by putting to the hand understand thou shalt not sweare to be a false witnesse because they used to lift up their hand when they did sweare Lyran. Tostat. But this doth make the sense too particular for what if he doe not sweare but onely promise or give his hand to be a false witnesse it is directly against this law therefore by putting the hand is signified hee shall not aid or assist him he shall not consociate himselfe vel conferre operam or promise his helpe or consent unto evill Iun. 4. And withall here is forbidden that wicked confederacie and mutuall ayding one of another in bearing false witnesse as it is a common practice Da mihi mutuum testimonium Witnesse for me and I will bee witnesse for thee Gallas 5. And two things are forbidden Non adjuvabis causam improbi falso testimonio c. Thou shalt not helpe the cause of the wicked by a false testimonie not make a covenant with him to doe it for him Lippomaâ— QUEST III. How great a sinne it is to be a false witnesse Vers. 2. TO be a false witnesse 1. Falsum testimonium habet tripliceus deformitatem A false testimonie hath a threefold deformitie ex perjurie first by perjurie because witnesses are not admitted but upon their oath ali◠〈…〉 justitiae another way by violating of justice tertio ex ipsa falâ—tate thirdly by the falsenesse of his testimonie Thomas These three evils and mischiefes then do accompanie a false witnesse perjurie injustice falsenesse and lying 2. And in three other respects is this sinne of false witnesse bearing odious and abominable 1. In respect of the author thereof who is the divell for when he telleth a lie he speaketh of his owne 2. The inconveniences are great which ensue the perverting of justice and the condemning of the innocent 3. There is also nominis divini contaminatio the polluting and prophaning of the name of God Borrh. QUEST IV. Whether in this law we are to understand the mightie or the many Vers. 2. THou shalt not follow the mightie 1. The most doe read many or the multitude as before is shewed in the divers readings and they make two parts of this law the first to concerne all in â—enerall that they shall not follow a multitude to doe evill the second Judges in particular not to folâ—ow a multitude in judgement Cajetan Oleaster Whether it be to respect the multitude of the parties â—riends that sentence is to be given upon Marbach or the multitude of Judges that consent in a wrong judgement Simler And then the meaning is that in neither case a multitude is to be followed si â—it manifestè iniquum vel falsum if it be manifestly false or unjust which the multitude holdeth for if it be manifeste verum either manifestly true vel dubium or doubtfull which many doe affirme one must not of singularitie depart from their judgement Tostat. quaest 2. 2. Some in the former clause interpret rabbim many Thou shalt not follow many to doe evill but in the other branch of the law they understand it not of the quantitie and number but of the qualitie neither decline after the mightie c. that is where there are many Judges to give sentence the inferiour should not be overruled by the opinion of the Superiour Judges and mightie and therefore among the Jewes this wise course was used in giving of sentence in the assemblie of Judges that the punies and inferiour Judges should deliver their opinion first lest if the greatest began the other might bee swayed by them this is also the use among the Divines in the Vniversitie of Paris the Juniours and Inferiours begin first Lyran. This also is the honourable use of the Star-chamber with us 3. But seeing the same word rabbim is used in both sentences it is taken in the same sense in both places and is better interpreted the mightie than the many for these reasons 1. Because of the opposition of the poore man in the next verse the mightie and the poore are better compared and set together than the many and the poore 2. So Levit. 19.15 gadhol the great and dal the poore are set one against the other that neither the one nor the other should be respected in judgement 3. This interpretation of the mightie comprehendeth also the other whether they be mightie in number or in power Iun. 4. And as respect is not to bee had of the multitude so neither of the paucitie and fewnesse as the Donatists in times past and the Anabaptists in these dayes doe brag of their small number as therefore the best Gallas QUEST V. How the poore is not to be esteemed in judgement Vers. 3. THou shalt not esteeme a poore man c. 1. The word hadar signifieth honour beautie comelinesse Prohibet blandis sermonibus ornari causam pauperis He forbiddeth that the poore mans cause should be set forth with glosing words and so be made better than it is Cajetan Oleaster Therefore Aristotle giveth a good rule that in matters of judgement causa simplicibus sermonibus propeneuda erat that the cause should be laid
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The
consecration Vers. 35 THou shalt do thus unto Aaron and to his sonnes c. 1. Some are of opinion that all things here prescribed to bee observed and done were de necessitate consecrationis of the necessitie of the consecration and if any thing were omitted the consecration was voide R. Salomon Lyranus But this is not like that if any thing were neglected in the manner of eating in respect of the place persons or time that their consecration should thereby have been void as Levit 10.17 Aaron being in griefe for the sudden death of Nadab and Abihu forgot the sinne offering which they should have eaten and suffered it to be all burnt and this was the eighth day after their consecration Levit. 9.2 when as yet the anointing was fresh upon them and they did not yet come forth of the doores of the Tabernacle Levit. 10.7 And yet notwithstanding this negligence there was no nullitie of Aarons consecration Tostat. quâ—st 18. 2. Therefore Tostatus opinion is rather to be received that some things were of necessitie in the consecration as the washing anointing of the Priests the putting on of the priestly apparell the sprinkling of themselves and their garments some things were only de solennitate belonging to the solemnitie of the consecration as the seething and eating of it in the holy place and eating it the same day it was a sin to omit any of these but thereby their consecration was not made voide QUEST XLI Why the consecration of the Priests continued seven daies Vers. 35. SEven daies shalt thou consecrate them c. 1. This consecration of the Priests was to continue seven daies together that both the Priests hereby might bee confirmed in their vocation and be assured thereof that they were thereunto appointed of God and that the people also might thereby take better notice that they were set apart by the Lord for that holy function Osiander 2. And further hereby thus much was signified that as the Priests seven daies together were consecrated so we per totum vitae curriculum throughout the whole course of our life should be consecrated and addicted to Gods service Simler Marbach 3. Likewise we are hereby admonished Pontificem continuo proficere non posse repente summum fieri c. that the Priest must daily increase and go forward that he cannot be made perfect at once that many gifts and graces are required in him Lippoman 4. It also sheweth that as their consecration was not perfect before the seventh day so we cannot attaine to perfection in this life Osiander QUEST XLII Whether all the sacrifices of the first day were iterated seven daies together or the sacrifice for sin only Vers. 36. ANd shalt offer everie day a calfe 1. Lyranus thinketh that not onely a calfe for a sinne offering was sacrificed everie day but two rammes also so that seven calves were offered and fourteene rammes in these seven daies So also Simler Borrh. Lippom. Pellican But seeing there is no mention made but only of the sinne offering we have no warrant to imagine any other sacrifice to have been iterated but that as belonging to their consecration 2. Iosephus thinketh yet more that all things were iterated every day which were done upon the first day as the anointing of them and the sprinkling of the Priests themselves and their garments But this is not like that their consecration was iterated it was sufficient for them once to be consecrated and seeing the ramme of consecration was killed onely upon the first day with the bloud whereof they were sprinkled they were so sprinkled but upon the first day 3. Tostatus his opinion is that the calfe which was the sacrifice for sinne and the consecration ramme were offered everie day expresse mention is made of the one and the other is implied in these words seven daies shalt thou fill their hands that is put into their hands part of the peace offering to be shaken to fro before the Lord as is prescribed vers 24. Now the ramme of burnt offering needed not to be daily offered during these seven dayes because there were every day morning and evening a lambe offered for a burnt sacrifice Sic Tostat. But this opinion cannot stand 1. Seeing Moses is bid to take two rams chap. 24.2 it is like that either both of them were â—â—nued every day or none 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery as is before shewed whereof the hand was the organe and instrument it is not literally to be pressed to signifie the putting of the things offered into their hands 4. Therefore according to the words of the text of all the sacrifices appointed for the first day onely the calfe which is the sinne offering is prescribed to be iterated and the reason is because it was to cleanse and purifie the Altar Levit. 8.15 But only in this sacrifice were the hornes of the Altar touched with bloud and so sanctified which was not done in any of the other sacrifices QUEST XLIII To what end the sinne offering was offered every day of the seven Vers. 36. THou shalt offer every day a calfe c. for reconciliation or to make atonement 1. This reconciliation was not only made for the sinne of the Priests as thinketh Tostatus for the hornes of the Altar were laid on with this bloud whereby it was purified Levit. 8.15 2. Neither yet was this sinne offering prescribed only ad expiandum Altare to cleanse the Altar as thinketh Osiander Calvin For he had said before seven dayes shalt thou consecrate them that is the Priests and then it followeth and shalt offer every day c. so that this daily offering for the space of seven dayes belonged unto the consecration of the Priests 3. Therefore the end of this sacrifice for sinne was both to make atonement for Aaron and his sonnes as also to purifie and cleanse the Altar Iunius QUEST XLIV How the Altar was cleansed and why Vers. 36. ANd thou shalt cleanse the Altar 1. After the consecration of the Priests is set forth their Ministery and service both at the Altar of burnt offering and in the golden altar in the next Chapter Here three things are declared concerning the Altar of burnt offering 1. How it should bee purified 2. What should bee offered thereon 3. The profit and benefit that should come thereby the Lord would there come unto them and speake with them vers 42. and dwell among them vers 45. Lyranus 2. Two things are required to the purifying of the Altar it must first be cleansed not that it was polluted of it selfe but to shew that in respect of man omnia corruptione naturae profana ob peccatum c. that all things by the corruption of our nature are profane because of sinne Gallas Marbach As also it was not only cleansed but sanctified and set apart for holy uses that it should not be lawfull to offer their sacrifices elsewhere
but upon that Altar Osiander 3. To the cleansing of the Altar two things only were required the bloud of the sacrifice was laid upon the hornes of the Altar and it was anointed with oile Borrh. Tostatus beside saith that the bloud which was powred upon the Altar was rubbed and scraped off and it was cleansed from the ashes But neither of these were now needfull to be done for the Altar yet neither had much bloud powred into it nor was full of ashes this being the first time of hallowing and consecrating it And though the Latine text so reade Numb 4.13 mundabis illâ—d cinere thou shalt cleanse it from the ashes the word is dishun they shall take the ashes from it when they were to remove the Altar but the ashes did not deâ—ile the Altar QUEST XLV How the Altar sanctified whatsoever touched it Vers. 37. SO the Altar shall be most holy 1. This name kodesh kadashim holy of holies that is most holy was peculiar unto that place of the Tabernacle where the Arke was but here it is used in another sense Lyran. And thereby is signified that it should be most holy in respect of the use because it should sanctifie whatsoever touched it as it followeth in the next words Oleaster 2. Whatsoever toucheth it shall be holy Which Tostatus expoundeth thus that every one which commeth to the Altar must bee sanctified before and so hee referreth it to the persons So also Vatabl. Osiander But the text sheweth that by touching of the Altar the thing should thereby be sanctified and made holy Rab. Salomon expoundeth it thus that if any thing to bee offered upon the Altar should chance to gather any pollution it was mundified and cleansed by the Altar But the meaning rather is that such things as were offered upon the Altar were thereby sanctified that is consecrated to an holy use and were no more to returne to any prophane use and the things offered therein were only to be eaten by the Priests Lippoman And this interpretation is confirmed by the words of our blessed Saviour Matth. 23.19 Ye fooles and blind whether is greater the offering or the Altar which sanctifieth the offering Iunius Gallas QUEST XLVI Of the daily sacrifice with the rites thereof Vers. 38. TWo lambes of a yeere old 1. These lambes were to be offered daily beside all their other extraordinary sacrifices as burnt-offerings peace-offerings and whatsoever else Tostat. 2. For the age of them Lyranus thinketh that if they were under a yeere old from eight dayes old and upward they might be offered But that is not like a lambe of a moneth old cannot be said to be a yeere old this then is required that it should be a perfect beast and of sufficient growth Simler 3. There are foure things required for the daily sacrifice a lambe fine flower oile and wine whereby all the fruits of the earth and the kindes thereof are signified Cajetane God will have nothing lacking to the daily sacrifice as he would have flesh offered so likewise bread and wine Tostat. qu. 20. 4. This sacrifice was to be done continually to make a difference betweene this and other sacrifices which were not to be offered continually but as they had occasion Tostat. 5. And this daily sacrifice was of the kinde of burnt-offerings it was to be wholly burnt upon the Altar together with the wine and oile which should be powred upon it as it is called a burnt offering vers 41. 6. But this daily sacrifice could not be offered continually while they were in the desert it was to be put in practice when they came into the land of Canaan as is evident by the like Lawes concerning other sacrifices and offerings Numb 15.2 When yee are come into the land of your habitation and will make an offering c. for many things were neglected in the wildernesse by reason of their continuall travell and want of necessary things and therefore the Lord saith when they are come into the land of Canaan Ye shall not doe after all these things which yee die here this day Deut. 12.8 Tostat. qu. 20. 7. The time of the offering these two lambes was in the morning and betweene the two evenings which was not after the Sunne set as Oleaster who noteth the word ghereb evening to be taken either for the twilight after Sunne set or for the night it selfe but the time was rather inter occasum solis solem propinquum occasni betweene the setting of the Sunne and the declining of the Sunne Cajetane which might be from the ninth houre for from thence began the time of the evening sacrifice as Iosephus See more hereof chap. 16. qu. 10. 8. So this continuall and daily sacrifice is commanded and set forth in these six things 1. It was a burnt offering that is wholly consumed upon the Altar 2. It was acceptable of a sweet savour 3. It was continuall 4. In respect of the place it must be offered at the doore of the Tabernacle 5. And for the fruit thereof there the Lord will appoint to speake with them Cajetane 6. And beside this sacrifice had both fine slower wine and oile to attend upon it QUEST XLVII How much the Hin contained Vers. 40. A Tenth part of fine flower and the fourth part of an Hin of oile The tenth part of an Epha is meant as it is expounded Numb 28.5 which was a Ghomer chap. 16.36 containing about three pints so much as 42. egs can receive of this measure see before chap. 16. quest 24. Now it is to be shewed how much this measure of the Hin contained which was a measure of liquid things as the Ghomer and Epha were of drie 1. Some thinke that it cannot now be certainly knowne how much the Hebrew measures contained Lyran. Tostat. Cajetan and so they leave it as uncertaine 2. Lyranus alleageth out of Papiaâ— that there were two kinde of measures called the Hin the greater which held foure quarts of Paris measure and the lesse two quarts But it is evident that the measure of the Hin was but one and that of a certaine quaintity which was well knowne as mention thereof is made Numb 15.4 5.7.10 and in divers other places And it neither was so little to containe two quarts nor so large to hold foure 3. Pelargus thinketh the Hin contained two Sextaries and an halfe the Sextarius being a measure according to Glarean of foure inches long three inches deepe and as many broad is about our pint and halfe so that in this account the Hin should not receive foure pints in all 4. Some thinke it held foure Sextarii which make six pints Borrh. and this account agreeth with the computation of the Hebrewes who doe generally hold that the Hin contained twelve of the measure called Log and a Log held six egs so that the Hin was of the capacitie of 72. egs and the fourth part thereof then must be of the content of 18. egs Sic. Iun. Lippoman
pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â— Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called â—hel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi 〈◊〉 esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrâ—n Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of 〈…〉 omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâ—â—â—ed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissâ—rum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the Sabbath formally who doth that which is expressely forbidden to bee
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
by patience and long-suffering 19. qu. Wherefore the Lord useth patience and long-suffering toward the wicked 20. qu. How God is said to harden by the subtraction of his grace 21. qu. How God is said occasionaliter by ministring occasion which the wicked abuse to harden the heart 22. qu. God is said to harden the heart as the event is taken for the cause 23. qu. How diversly in Scripture the termes of blinding and hardning are taken 24. qu. How divers waies the Lord forsaketh those which are hardened 25. qu. God hardeneth otherwise than by foreseeing 26. qu. Whether God may be said to doe those things which he disposeth of to a good end 27. qu. God otherwise hardeneth than as a generall mover of the heart 28. qu. How God is said indeed to harden the heart Questions upon the twelfth Chapter 1. QUest When the Lord spake to Moses 2. qu. Whether it were a new institution for the beginning of the yeare or the renuing of the old 3. qu. How that moneth is said to be the beginning of moneths 4. qu. Of the name of the first moneth 5. qu. VVhen the first moneth of the Hebrewes tooke beginning 6. qu. VVhy the lambe was commanded to bee prepared foure dayes before 7. qu. VVhether a lambe were killed in every house and how many went to the eating of a lambe 8. qu. VVhether beside the Paschal lambe there were any other solemne sacrifice 9. qu. Of the divers acceptions and takings of the word evening 10. qu. Of the time when the Passeover should bee killed betweene the two evenings 11. qu. VVhether the Passeover were killed in the first evening when the fourteenth day began or in the latter 12. qu. VVhether it were not indifferent to use a lambe or goat for the passeover 13. qu. Why it is added that it should be a male 14. qu. Of the generall signification of the rites of the Passeover 15. qu. The particular application of the rites and ceremonies of the Paschal lambe 1. Of the eating of the flesh 2. It must not be eaten raw 3. Of the unleavened bread 4. Of the sowre and bitter herbs 5 Of the rosting of the lambe whole together 6. Of the not reserving of any thing till the morning 7. Of the girding of their loynes 8. Whether the Hebrewes stood in the first Passeover 9. Whether Christ stood or sate at the eating of the Passeover 16. qu. Whence the word Pasch is derived 17. qu. Wherefore it was called the Pasch or Passeover 18. qu. The divers significations of the word Pasch. 19. qu. What things are generally commanded concerning the keeping of the daies of unleavened bread 20. qu. Why they were injoyned to eat unleavened bread 21. qu. Why seven dayes are limited for the keeping of the feast of unleavened bread 22. qu. Whether the fourteenth or fifteenth day were the first of the seven 23. qu. In what sense the first day of the seven was called holy 24. qu. Of the second solemne day of the Pasch. 25. qu. Whether the seventh day were more solemne than the first 26. qu. Why the seventh day is called a day of restraint 27. qu. Why he that did not eat unleavened bread was to be cut off 28. qu. Why none uncircumcised were admitted to the Pasch. 29. qu. Whether the servant might be compelled to be circumcised 30. qu. Why none of the flesh was to be carried out of the house 31. qu. Why a bone of the Paschal lambe should not be broken 32. qu. What rites of the Passeover might be dispensed withall and what not 33. qu. What ceremonies the Iewes doe hold themselves tied unto at this day 34. qu. Whether the sprinkle were of hyssop or of rosemary or some other thing 35. qu. Whence they tooke the bloud which they laid upon the doore-posts 36. qu. Why they are forbidden to goe forth of their doores 37. qu. How the ordinance of the Passeover is said to be for ever 38. qu. Of the divers applications of the sense of the Scripture 39. qu. Of the particular mysticall applications of the Paschal lambe and the rites thereof 1. Of the day and moneth 2. Of the setting apart of the lambe vpon the tenth day 3. How Christ is compared to a lambe 4. Of the bloud of the lambe how it resembled Christs bloud 5. Of the signification of leaven and sowre herbs 6. Of the eating with the loynes girt and shooes on the feet and the staffe in the hand 40. qu. How Pharaoh is said here to have called unto Moses 41. qu. Whether the Hebrewes asked to borrow of the Egyptians their jewels 42. qu. Whether the Hebrewes did any wrong in spoyling the Egyptians of their jewels 43. qu. Whether the Egyptians asked the jewels before the last plague or after 44. qu. What kinde of favour it was which the Lord gave the Israelites in the sight of the Egyptians 45. qu. Why the Lord inricheth his people with the Egyptians substance 46. qu. Of which of the Egyptians they asked and who of the Israelitâ—â— and what 47. qu. Of the mysticall application of the Israelites spoyling of the Egyptians 48. qu. Of the number of the Israelites that went up out of Egypt 49. qu. Of Rahmeses from whence the Israelites went 50. qu. Of Succoth where the Israelites pitched their tents going out of Egypt 51. qu. VVhat this mingled companie was that went with the Israelites out of Egypt 52. qu. What moved these divers sorts of people to goe out of Egypt with Israel 53. qu. Whether the Israelites went out of Egypt in the evening in the night or in the morning 54. qu. Whether the Israelites dwelt in Egypt more than foure hundred yeares 55. qu. That the Israelites dwelt not foure hundred yeares onely in Egypt 56. qu. That the Israelites dwelt onely two hundred yeares in Egypt 57. qu. That the Israelites were not in bondage and servitude in Egypt all the foresaid terme of two hundred yeares 58. qu. That Moses understandeth all the time of the sojourning of Israel and the Fathers in Egypt and in Canaan 59. qu. Why their dwelling in Egypt is onely named the rest being also understood 60. qu. When the foure hundred yeare must take beginning 61. qu. When the terme of 430. yeares endeth 62. qu. How the terme of foure hundred yeares prefixed to Abraham and Moses summe of 430. yeares doe agree together 63. qu. When the foure hundred yeares prefixed to Abraham must take their beginning 64. qu. The time of the Hebrewes departure out of Egypt compared with the Chronologie of the Heathen Questions upon the thirteenth Chapter 1. QUest How the first borne were accounted that were consecrated unto God 2. qu. In what sense the first borne are said to bee the Lords 3. qu. Why the law of the Passeover is repeated 4. qu. Whether Abib were the proper name of a moneth 5. qu. Why the Israelites are charged to keepe the Passeover in the land of Canaan and not before 6. qu.
vanish howsoever some in their heat and intemperance are not afraid to call them Sabbatorum errores yea hereticall assertions a new Jubile Saint Sabbath more than either Jewish or Popish institution God grant it bee not laid to their charge that so speake or write and God give them a better mind 2. Doct. The soule is not part of Gods substance SEcondly where it is said God breathed into the face of Adam the breath of life we are not thereby to gather that the soule of man is part of the divine substance to the which opinion Lactantius seemeth to have inclined lib. 2. divinar institution for as the breath is no part of his substance that doth breath so neither is the soule of Gods essence that gave it for then the soule of man if it were of the divine nature it should be immutable and without beginning from all eternity as God is 3. Doct. There is but one soule in a man THirdly from hence it may be concluded that there is but one soule in man and that all the other faculties of sense and powers of nature are but handmaids to the soule waiting upon it and departing with it therefore God is said to have breathed into man the spirit of lâ—â—e that is the reasonable soule because the body no longer doth breath or live than the soule is present We doe therefore refuse Origens conceit upon these words Mat. 24.51 The Lord will divide or cut him off that is the spirit of the wicked shall returne to God and their soule shall goe to hell hee maketh A difference betweene the spirit and soule contrary to the Apostle who saying be ye renewed in the spirit of your soules and minds Eph. 4.24 sheweth 〈◊〉 the spirit belongeth to the mind or soule as the purer part thereof 4. Doct. Paradise was a place not altogether unknowne FOurthly whereas Paradise is described by the countrey of Eden where it was situate and by the knowne rivers of Tigris and Euphrates we inferre that Paradise then was not a place secret and unknowne as Bellarmine supposeth lib. de grat prim hom c. 12. for if it had beene unknowne in those dayes the Lord needed not to set the Cherubims to keepe it with A sword shaken And if it be objected that Paradise was never found out by any the answer is easily made 1. because it was kept by the Angels with great terrour that none durst approach 2. The Infidels and incredulous persons regarded it not 3. The faithfull looked for a much better Paradise in heaven and therefore sought not after it And herein we have the judgement of Pererius against Bellarmine one Jesuit against another lib. 3. in genes qu. 5. de paradis 5. Doct. The terrestriall Paradise is not now extant FIfthly whereas Bellarmine affirmeth that the terrestriall Paradise is yet remaining and that Henoch and Elias are there kept it appeareth by the description of Paradise to bee a meere fable 1. Paradise was planted where the knowne rivers Tigris and Euphrates ran together which is either in Armenia or Mesopotamia or some of those knowne countries then if Paradise were now extant in the world it is like that in all this time it should have beene found out by the inhabitants of those places 2. The floud over-flowed the highest hils 15. cubits Gen. 7.20 then Paradise also was covered with the water where if Henoch then was he must have also perished in the waters being out of Noahs Arke 3. The scripture maketh mention now of no other Paradise but heaven 2 Cor. 12 13. S. Paul calleth it the third heaven Paradise 4. Pererius sheweth Ruperius and Gregory to have beene of this mind that Henoch was not translated to the terrestriall Paradise to the which he subscribeth against Bellarmine 6. Doct. Marriage is not to be prohibited to any SIxthly whereas the Lord saith vers 18. It is not good for man to bee alone wee enforce this text against the popish forced virginity for whereas God saw it was not good neither for Adam then present not for his posterity which should have more need of the remedy to bee alone they contrariwise constraine their Priests and votaries to live alone depriving them of that mutuall helpe and society which God hath appointed for their comfort and to be a remedy against sinne and that this place is understood not of the marriage of Adam only but of all the faithfull Bellarmine confesseth lib. de Matrim cap. 2. 7. Doct. Polygamie condemned SEventhly vers 24. They shall be one flesh and as this place is alleaged Matthew 19. 5. They two shall bee one flesh This place sheweth the corruption of polygamie which is the having of many wives for if God had seene it good for one man to be joyned to two or divers women he would have made at the first to one man more helpes than one 5. Places of confutation 1. Confut. Experimentall knowledge of evill not to be desired 1. THe Maniches objected why did God forbid man to eate of the tree of the knowledge of good and evill would he have him like unto bruit beasts that cannot distinguish betweene good and evill Augustine answereth this experimentall knowledge of evill which Adam got by transgression was not the wisdome of an happie but the experience of a miserable man for Christ knew no sinne by his experience though he knew it by his saplence or wisdome 2. Confut. Why God gave a commandement that man would not keepe 2. WHy did God give a commandement that man should not keepe and why did he not make him so that man should not have fallen Ans. 1. God gave man this precept that hee might shewe his obedience and though he foresawe he would sinne yet he also provided a remedie and redeemer for his sinne 2. Though hee be in a better state that cannot sinne at all yet his state is good and not to be complained of that if he will cannot sinne lib. cont adversar leg c. 14. 3. Confut. against Celsus 3. CElsus derideth this storie of the making of the woman and counteth it a fable Origen answereth if you will not beleeve Moses why doe you credit Hesiod your Poet who hath the like narration how Vulcan made a woman out of clay whom all the gods adored Venus gave her beautie Pallace comelinesse of bodie Mercurius wit whereupon she was called Pandora which opening the lidde or cover of the tunne divided care and griefe unto men that lived without before Origen lib. 4. cont Câ—lsum 4 Confut. Paradise planted in a knowne place 4. THe Papists object thus Bellarmine would proove that Paradise was an unknowne place because it is said the river that went out of Eden did divide it selfe into 4. heads But there is no such river in Mesapotamia Bellar. lib. 1. de grat prim homin c. 12. For further answer to this objection I referre the reader to q. 13. before these 4. streames might be known in former