Quare per avaritiam duplici te benedictione fraudas 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
worship even naturall reason teacheth As even among the Heathen the publike ministers were publikely maintained as souldiers and such like whereupon the Apostle saith Quie militat propriis stipendiâ— Who goeth a warfare of his owne charge Partim erat judiciale quantum ad determinationem decimae partis c. It was partly judiciall in the determination of the tenth part that whereas the tribe of Levi being the twelfth tribe was consecrated to the service of the Tabernacle who had no possessions as the other tribes it was thought reasonable that the other eleven tribes should give unto them the tenth part of their fruits and increase that there might be some equalitie that although the tribe of Levi were not the full tenth part of Israel yet the tenth of the profits was granted unto them ut honorabilius viverent that they might be maintained more honourably quia aliqui per negligentiam transgressores futuri erant and to make amends for them which should transgresse herein of negligence So Thomas There was beside a ceremoniall respect in the paiment of tithes because they were then due for the ceremoniall service and externall sacrifice of the Tabernacle and in respect of the necessitie of the law of tithes that the Levites were to be maintained thereby and by no other meanes or way In both which respects the law of tithes touching the ceremonie is not in force now nor yet as it was a judiciall constitution but in respect of the equitie thereof and morall part it ought still to remaine Here then we dissent first from them which thinke the law of tithes was altogether a ceremonie and so bindeth not now which seemeth to be the opinion of Gallasius Non jubemur jam fruges c. pastoribus pro munere offere Wee are not commanded now to offer our fruits to the Pastors for a gift c. for this is contrarie to the Apostle Galath 6.6 Let him that is taught in the word make him that hath taught him partaker of all his goods If of all his goods how is he not to yeeld unto him of his very fruits and increase Secondly the opinion of the Rhemists is likewise to be refused which hold the paiment of the very tenth a naturall dutie and so not to be altered for if this were so it were not lawfull by any other meanes equivalent to tithes by contribution or otherwise to provide for the maintenance of the Ministers for being a naturall dutie it ought not to bee changed But in S. Pauls time the Pastors and Churches were provided for otherwise than by tithes as by liberall benevolence and contribution for the which he commendeth the Macedonians for their bountie that wayes 2 Cor. 8.2 The Rhemists also have another assertion that tithes are due to the Priesthood of the new Testament whereas they are not now challenged in the right or respect of any externall sacrifice or sacrificing Priesthood which hath no institution in the new Testament which acknowledgeth Christ onely a Priest for ever after the order of Melchisedech but in regard of the word preached and other ministeriall duties and sowing of spirituall things 1 Cor. 9.11 Thirdly the opinion of the Canonists that the tithes are precisely due jure divino by the divine law is confuted by Bellarmine for then all those Churches should transgresse Godâ— ordinance which have brought in any other ordinance so it be equivalent to tithes for the maintenance of the Ministers of the Gospell otherwise than by tithes Fourthly neither yet can I altogether subscribe unto the opinion of Thomas that saith Determinatio decimae partis est solvenda authoritate Ecclesiae That the determinate tenth part is now in the time of the new law paiable by the authoritie of the Church c. But it may safely be affirmed that tithes are due jure divino by the divine law and by the word of God and not onely commanded by the constitution of the Church first negative negatively tithes are so due simply and absolutely that is that none have right unto tithes but the Pastors and Ministers of the Gospell but what is once consecrated truly to religious uses ought so to continue Secondly affirmatively also this assertion is true though primaria now directly and precisely the tenth part is not now exacted by the law of the Gospell yet secundaria c. ex consequenti secondarily and by good consequent tithes are now due by the word of God not onely in generall that Ministers should bee maintained but in regard of that particular proportion of the tenth at the least for the liberall and sufficient maintenance of the spirituall Ministers is grounded upon the law of God and nature and who can be a better Judge of this sufficiencie than God himselfe who first in his wisdome did set this proportion of the tenth in the fittest allowance for his Ministers so that whosoever should innovate this ordeâ— as thinking some other course to be more convenient should seeme therein to make himselfe wiser than God But for the further discussing of this matter I likewise referre the Reader to the former place 6. Controv. Of the Lenten fast ANd because mention is here made of tenths I will adde one word of that curious observation which Lippoman hath out of the collections of the Fathers concerning the Lenten fast which they would have warranted by this law of tithes because the whole yeare consisting of 365. dayes the full tenth hereof ariseth to 36. dayes the time of the Lenten fast So also Bellarmine maketh this one of the reasons of their Lenten fast Contra 1. But this account agreeth not with the time of Lent which continueth six weeks full and foure dayes beginning at Ash wednesday which is the first day of Lent which in all make 46. dayes if they abate the Lords dayes for the six weeks there yet remaine 40. dayes if they will have the saturdayes also abated there will bee then but 34. dayes left so no wayes can they make these accounts to agree 2. They would shew themselves herein wiser than God who did appoint his holy dayes by sevens not by tennes 3. The Lenten fast then 〈◊〉 now observed not as a spirituall tenth of time in respect of any religious use but as a politicall iâ—â—erdiction and time of restraint for the good of the Common-wealth 7. Controv. Against free will in good works Vers. 29. THe first borne of thy sonnes c. Isidore hath here a good observation Spiritualiter 〈◊〉 principia honorum operum ostendunt c. Spiritually the first borne doe shew the beginning of good works by this the Lord sheweth bonâ—â— voluntatem c. ad ipsius gratiam pertinere that a good will which goeth before the worke belongeth unto his grace against the Pelagians who ascribe the beginning of good works to their owne free will 6. Morall observations 1. Observ. To be faithfull in the graces and gifts of the spirit committed to
silence confessed his errour and suffered himselfe to be reprehended 9. Controv. Against satisfaction before God by temporall punishment Vers. 28. SO the children of Levi did as Moses commanded c. The Lord was well pleased with this punishment which was inflicted by the Levites upon the idolaters yet we must not thinke that Gods wrath was hereby satisfied for God was appeased before by Moses prayer vers 14. neither was it likely that the punishment of a few could satisfie for the sinne of the whole host that the death of three thousand could make amends for the sinne of six hundred thousand Simler But ad exemplum profuit this punishment was profitable for the example of others and by this meanes castra purgata fuerunt the campe was purged of the ringleaders of this sinne Calvin 10. Controv. Of the corrupt reading of the vulgar Latine text setting downe 23. thousand for three thousand ABout three thousand The Latine Translater therefore here readeth corruptly 23. thousand as is before shewed at large quest 72. 11. Controv. All shedding of bloud maketh not one irregular and unmeet for the Ministery Vers. 29. COnsecrate your hands The Romanists observation therefore of irregularity is superstitious that allow none to be admitted to Orders which have beene shedders of bloud Lippoman one of their owne Writers giveth here a good note Non est ergo omnis effusio sanguinis irregularitatis nota All shedding of bloud is not then to be held a note of irregularity seeing the Levites thereby were consecrated c. Indeed manslayers and bloudy men are not easily to bee admitted to the Ecclesiasticall Ministery but one which hath served in the warres or had borne the office of a Judge being otherwise meet for his gifts is not for any such respect to bee debarred As Ambrose in the better times of the Church of a Judge was made a Bishop 12. Controv. Against the Romanists that thinke no man can be certaine of his salvation but by revelation Vers. 32. RAce me out of thy booke Procopius here well collecteth Ecce Mosi per omnia exploratum fuit c. Behold Moses did certainly know that his name was contained in the booke of life But Tostatus thinketh that this was extraordinary and that now Aut rarissimi homines aut quast nullus certus est That few or in a manner none are sure of their salvation Moses he thinketh had this by revelation and by his familiar conference with God and so S. Paul when he was taken up into the third heaven Tostat. quaest 42. Contra. 1. Moses was assured of his election even as other faithfull are God answereth him that hee which sinneth that is without repentance and recovery shall be raced out therefore he that sinneth not so but repenteth of his sinne is sure he is there written as the Apostle saith Hee that is borne of God sonneth not sinne doth not reigne in him and so againe it may be turned he that sinneth not is borne of God And S. Peter saith Brethren give diligence to make your election and calling sure for if yee doe these things ye shall never fall 2 Pet. 2.10 By good workes then as lively testimonies of our faith our election may be made sure 2. The ground also of S. Pauls confidence and assurance was not so much any speciall revelation as the common operation of faith in Christ he was perswaded nothing should separate him from the love of God which is in Christ Iesus our Lord Rom. 8.39 Faith therefore in Christ Pauls Lord and ours assureth us of Gods inseparable love See more Synops. Centur. 4. err 25. 13. Controv. That God doth not only foresee but upon his foresight also decree the condemnation of the reprobate Vers. 33. HIm that sinneth will I put out of my booke Tostatus further here hath this observation that the reprobate are not predestinate of God as the elect are but praesciti tantum onely foreseene Solum cognoscit Deus quod iste vel ille homo erit infoelix non quod de eo aliquid statuerit c. He only knoweth that this or that man shall be damned and be unhappy not that God decreeth any thing of such quest 41. Contra. 1. This opinion is contrary to the Scripture Iudas is called the child of perdition Ioh. 17.12 Saint Paul calleth the reprobate vessels of wrath prepared to destruction Rom. 9.22 and Saint Inde They were of old ordained to this condemnation vers 4. These places doe evidently shew that the reprobate are ordained prepared and appointed unto condemnation 2. Otherwise if it were not so that God decreeth the end and condemnation of the wicked hee should be deprived of the one part of the office of the supreme Judge which is as well to decree punishment to the wicked as rewards to the righteous 3. Indeed a difference there is betweene the decree and foreknowledge of the one and of the other but not that which Tostatus imagineth As first God ordained both for the elect the end which is salvation and the way for them to walke in but God foreseeth only the evill wayes of the wicked but their end he both foreseeth and decreeth secondly the decree of election is only of grace without the foresight of the faith or good workes of the Saints but the decree of actuall condemnation in the wicked is upon the foresight of their sinne and misbeleefe as is elsewhere shewed more at large See more hereof Synops. pag. 822. 14. Controv. The punishment of sinne remaineth not after forgivenesse of sinne Vers. 34. YEt in the day of visitation I will visit them Ferus hereupon observeth that God many times dimissa culpa pâ—nam sibi reservat c. doth reserve the punishment the fault being pardoned As Adam and Eve had their sinnes forgiven upon the promise of the Messiah yet they both received punishment so Numb 14.20 God at Moses request forgave the sinne of the murmurers yet all their carkasses fell in the wildernesse Contra. 1. That which God forgiveth he perfectly pardoneth Ierem. 31.34 I will forgive their sinnes and remember their iniquities no more Ezech. 18.22 His transgressions shall be mentioned no more unto them But if the punishment should bee reserved still then after remission their sinnes should bee remembred 2. Wherefore their chastisements which follow after the confession of sinne as in the examples given in instance were rather corrections for their owne emendation or the example of others than punishments for sinne as Tostatus reasoneth that if sinne be directly punished nunquam daeretur ei temporalis poena sed aeterna it should never have temporall but eternall punishment it is therefore non poena peccati sed admonitio quaedam not the punishment of sinne but a certaine admonition Tostat. qu. 47. See Synops. pag. 653. 6. Morall observations 1. Observ. The absence of the Pastor verie dangerous Vers. 1. OF this Moses we know not what is become Vides hoc loco absentia rectoris
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
by the Scripture Iob 26.7 He hangeth the earth upon nothing then not upon the waters Psal. 104.5 He hath set the earth upon her foundation c. that it cannot be moved the earth hath no foundation but of it owne by the word of God and seeing the earth is immoveable it is not like to be founded upon the waters which are moveable QVEST. XV. Whether the dry land was caused to appeare upon the second or third day Vers. 9. GOd said againe 1. Some thinke that this was part of the second dayes worke the causing of the dry land to appeare as Aben Ezra to whom subscribeth Mercerus their reasons are these 1. because it is said Gen. 2.4 that in one day God made the heavens and the earth Ans. This is spoken of the heaven and earth which were made in the beginning on the first day Gen. 1.1 2 because the approbation of this worke omitted before in the second day is inserted here vers 10. Answ. This approbation God saw that it was good is omitted before not because Gehenna was made the second day and thâ— Angels fell then as the Hebrewes imagine nor because two is the beginning of division as Hierome for this division was good whereas the creatures were in confusion before nor yet for that the second dayes worke was not yet ended as Aben Ezra but because the worke begun upon the second day was finished upon the third For the which cause this approbation is omitted in the first verse when as yet the heavens and earth were created in their â—ude and imperfect state 2. It is therefore more probable that this appearing of the drie land was part of the third dayes worke and that the second dayes worke was finished not so much because this worke beginneth with vaiomer and God said which is used sometime in the beginning of a new worke upon the same day as vers 26. but for that vers 8. this conclusion is added the evening and the morning was the second day which is an evident distinction of the severall dayes workes To say with Aben Ezra that an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here to be admitted that to be set downe last which was done first is to force and racke the story QVEST. XVI Of the divers kinds of trees and plants created out of the earth Vers. 11. THen God said let the earth bud forth c. 1. God caused the earth to bring forth these things without helpe of the Sunne or Starres which were not yet made as hee caused the light to shine in the first day without the ordinarie instrument thereof the Sunne Iun. 2. Although God speaketh to the earth yet it hath no understanding or will to obey as some Philosophers imagine but God worketh this by his power Mercer 3. Here are three kindes of plants and fruits brought out of the earth the bud the herb the tree which some distinguish into herbs shrubs and trees Vatablus maketh the bud and herb to be all one the first so called in the sprouting thereof the other in the perfection but they differ rather thus desheh is that kinde which the earth bringeth forth of it owne accord gnesheh that which beareth seed and is set and planted by the industry of man gnetz is that kinde of greater plants which are called trees Iun. 4. Whereas the earth is bid to bring forth gnetz peri the tree of fruit Rob. Sel. his note is ridiculous that God would have had the trees to bee all fruit and not only bearing fruit and because the earth did not bring forth such it was afterward accursed Likewise R. Isaak his collection is curious that would have this clause understood only of the trees of paradise as though there were no fruit-bearing trees without paradise Mercer 5. Neither had the earth onely power given to bring forth these kindes of fruits but it both brought them forth in act and had power given to continue the propagation of them Mercer Calvin And therefore it is added fruitfull trees bearing fruit that is which even then came forth with fruit for the present use of man Iun. 6. Neither yet as Basil thinketh all trees were made fruitfull in the beginning which afterward became barren when the earth was cursed But either Moses speaketh of the fruitfull trees as more principall or even those trees which beare not fruit yet because they are profitable for medicine or other uses may also be numbred among the fruitfull trees or rather they may bee comprehended among those trees that beare their seed though no fruit of such kinde are ashes willowes and such like QVEST. XVII Whether the world were created in the spring or autumne Vers. 12. ANd the earth brought forth the bud of herb Some would prove by this that the world was made in the Autumne because the trees were created with ripe fruit Concerning this matter there are three opinions 1. Mercator thinketh that the world was made in Iulie and his chiefe reason is taken from Noahs floud where the beginning of the yeere he would have to bee in Julie because in the eleventh moneth which he supposeth to bee in May when the olive beginneth to put forth the dove brought greene olive leaves Contra. 1. There is no mention made of greene leaves Gen. 8.11 the word is gnaloh which Hierome translateth elsewhere frondes olivae branches of olive Nehem. 8.16 such as they made bowers of and the Septuagint cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dry stalke it might be then some branch of the olive tree rather than the leaves 2. Admit that the branch or stalke had leaves this is no argument of the spring in May for the olive loseth not her leaves as other trees Plin. lib. 16. c. 20. and therefore as Chrysostome thinketh the olive might remaine greene under the water for it is unlike that the olive in seven dayes should have new leaves for seven dayes before the dove was sent forth and could finde nothing 2 Other doe thinke that the world was made in the Autumne in the moneth Tisri 1. because that moneth was the beginning of the yeere as Iosephus thinketh before Moses by a new institution appointed Nisan which answereth to part of March and April to be the first moneth and therefore it is called the end of the yeere Exod. 34.22 from whence they began the account of the Jubile 2. And beside they use this as another reason because in the autumne the fruit of trees and plants as grapes apples are ripe and not before Contra. 1. It might bee that the Israelites accounted the beginning of their yeere according to the manner of the Egyptians among whom they lived who began their yeere in the moneth Ptho which answereth to September as the Athenians did in the moneth Hecatombaion which is in June but it cannot bee shewed that this reckoning was observed from the beginning It is indeed called the end of the yeere because all the fruit of
the yeere past was then gathered and seed time began anew and so it is with us the autumne is counted the beginning of the yeere for matters of husbandry and yet wee in the computation of yeeres begin in the spring at the Annuntiation It is true also that the yeere of Jubile then tooke beginning but it is notwithstanding called not the first but the seuenth moneth Levit. 25.10 the reason is why it began then because all workes of husbandry and labours of servants which then used to begin did cease in the Jubile 2. Concerning the other objection of ripe fruit we shall not need to answer as some doe that the fruit did hang still upon the trees till the autumne or that some trees in Paradise bare fruit in the spring some in the autumne or that they might beare fruit twice in the yeere as Plinie reporteth of India and Solinâ—â—s of the Island Teprobane but I rather thinke this first bearing of fruit being supernaturall that the trees againe bare fruit the same yeere according to their naturall course And this may seeme to bee gathered by S. Iohns allusion to the tree of life that bare fruit every moneth Revel 22.2 that in the beginning trees did beare fruit in the yeere more than once 3. I thinke it therefore more probable that the world was created in the spring for these reasons 1. Ambrose useth this reason upon these words germinet terra let the earth bud forth the bud of the herb Dedit formam fructus c. God gave and prescribed a forme for the fruits to grow ut initio cujusque anni that in the beginning of every yeere herbs should sprout forth This we see to be done only in the spring 2. He useth also another reason Vt ostenderet Scriptura veris tempora in constitutione mundi ait mensis hic vobis initium mensium to shew that it was spring when the world was made the Scripture saith this shall be unto you the beginning of moneths Moses then brought in no new institution but it is more like he revived the old use of beginning the yeere from March which was discontinued in Egypt by another custome of that country 3. Further whereas God blessed the creatures and bid them increase and multiply which blessing presently tooke effect who knoweth not that for most kinds of creatures especially the fish and fowle the fittest time to engender and increase is in the spring And whereas God gave them the greene herb for meat it is not like that presently the greene herb with frost and cold began to wither and decay Adam also was thrust out of Paradise to till the ground but the spring time is apter for tilling than the autumne or winter season 4 Beda beside his owne opinion maketh mention of a synode holden in Palestina by Theophilus Bishop of Cesarea wherein it was agreed that the world was made in the spring and that Christ was crucified the same day that Adam was created at which time he also transgressed that the first Adam herein might be a type of the second 5. This also may be proved by comparing the time of Noahs floud with the time of the creation for seeing there are accounted full yeeres 1656. from the creation to the deluge they must fall out both about the same season But that the floud came in the spring not in the autumne may appeare by divers reasons which I reserve for that place Chap. 8. quest 10. And of this opinion that the world was made in March Pererius nameth many though he dissent from them as Eusebius Cyrillus Hierosolym Athanasius Nazianzen Damascen Ambrose Beda with others About this question there is a great controversie betweene two famous Rabbins R. Iosua who holdeth the world to be made in the spring and R. Eleazer in the autumne but the other opinion is more probable as I have shewed QVEST. XVIII When the Sunne and Moone were created Vers. 14. GOd said let there be lights in the firmament c. 1. These lights then were neither made the first day and but placed now in the firmament as the Hebrewes thinke 2. Neither was the Sunne made the first day the Moone the next the Stars the third as Eugubinus but they were all made upon the fourth day 3. Neither yet doe we thinke that the celestiall bodies were made in order as Basil conceiveth but rather that they were created all at once Mercer 4. And whereas the light created the first day is called Or but the Starres are called meoroth as of the light hence it may appeare that these lightsome bodies were made the receptacles of that light then created which was now increased and united to these lights Mercer rather than to thinke that the element of fire was that first light as Iunius 5. But wee explode those Jewish fantasies that the Sunne and Moone were created of equall light in the beginning but when the Moone envied the light of the Sunne God brought it into subjection and ordered that from thenceforth the Moone should receive light of the Sunne and of the light starre-beames which the Moone was deprived of they say God made the rest of the lesser Starres ex Mercer QVEST. XIX Of the greatnesse of the Sunne and Moone Vers. 16. GOd made two great lights That these two great lights are the Sunne and Moone there is no question and that the Sunne is the greatest of all the celestiall bodies it is also questionlesse Anaxagoras did hold the Sunne much greater than Peloponesus a countrey in Grecia Anaximander to be as big as the earth Plutar. lib. 2. de placitis Philosophor c. 21. but since the Mathematicians have found that the Sunne exceedeth the earth in bignesse 166. times and none of the other Starres which they call of the first magnitude whereof there are 15. to exceed the earth above 18. times The Moone though some among the heathen have judged it bigger than the earth as the Stoikes and equall to the Sunne as Parmenides and some among the Christians have thought it in bignesse next to the Sunne because it is here trained to bee a great light as Basil upon this place and Augustine yet since by more diligent search it is found to be lesse than the earth 39. times and to be the least of all the Starres except Mercurie Moses therefore here speaketh according to the opinion and capacity of the vulgar sort to whose sight the Moone seemeth greatest next to the Sunne because it is nearest of all the Starres to the earth and for that it is greatest in operation and hath the government of the night The reason of the greatnesse of these lights is their farre distance from the earth Empedocles saith the Moone is twice so farre from the Sunne as it is from the earth but the Mathematicians say it is 18. times so farre from the Sunne Eraâ—osthenes affirmeth the Sunne to be 804000000. furlongs distant from the earth
the eldest sonne of Noah must be an hundred and two yeare old it remaineth then that Iapheth was the eldest Sem the next C ham the youngest Mercer Iunius But Sem is named first because of his prerogative as Isaach before Ismael and Iacob is set before Esau. Cajetanus to make his opinion good is forced to say that Sem might be an hundred and two years old when he begat Arphacsad and Pererius is also driven to this shift to say that Noah might not be five hundred yeare old precâ—sely but five hundred and two both which evasions are manifestly contrary and repugnant to the text as hath beene shewed QVEST. XXVI Of the sonnes of Sem. Vers. 22. THe sonnes of Sem Elam Ashur c. Elam from whence came the Elamites or Persians Iosephus Hieron as Susan the head City of Persia was in the Province of Elam Dan. 8.2 2. Ashur gave the name to Assyria 3. Arphacsad of whom the Chasdim that is the Chaldeans Pererius derideth this derivation and yet bringeth no other in stead thereof hence was named the Countrey Arphaxitis in Assyria Mercer 4. Lud the founder of the Lydians in Asia minor of the which Country rich Croesus was King there was another Lud one of the sonnes of Misraim father of the Lydians in Africa as is shewed before quest 20. 5. Aram of whom came the Aramites or Syrians whereof it is that the Scythians after their returne out of Asia and Syria were called Aramai Aramites Plin. lib. 6. cap. 17. This Country of Aram or Syria was divided into sundry regions as the Scriptures make mention of Aram of Damascus 1 Chron. 18.6 of Aram Maharaim that is of the flouds Aram Maachah 1 Chron. 19.6 Padan Ara Gen. 28.6 QVEST. XXVII The sonnes of Aram. Vers. 23. THe sonnes of Aram c. 1. Vz or Huz the founder of the region Trachonitis Iosephus Hier whose posterity inhabited the land of Vz Iobs Countrey Iob 1.1 which belonged to Idumaea Ierem. Lament 4.22 the Septuagint call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hausitis 2. Chul which Iosephus and Hierome take for Armenia but it is rather the region Palmyrâ—nâ— where Ptolimie placeth the Towne Cholle 3. Gether which Iosephus taketh for the Bactrians Hierome for the Carians or Acarnanians but it is most like to bee the middle part of Syria about Cassiotis where Ptolome findeth the Towne Gindarus whence are the people Gindareni Plin. lib. 5. c. 23. which may very well be derived of Gether by an epenthesis the interlacing of u. 4. Mesch Hierome saith they are the Mocones Moenians Iosephus the Mesanci now the Inhabitants of Pasinum in Susianna Iunius taketh it for that Countrey that lieth betweene Cilicia and Mesopotamia and that part of the hill Amanus which they call Masium which may very well take beginning of Mesch Luther thinketh that the region Massa in India tooke denomination from hence QVEST. XXVIII Of Heber whether the Hebrewes were named of him Vers. 25. VNto Heber were borne two sonnes Hence it appeareth that of this Heber were the Israelites called Hebrewes and not as some thinke were they so called of Abrahams passage or comming over the River Euphrates and dwelling on this side because the Hebrew gnabbar signifieth a passage or going over Hence also of this Heber the Hebrew language is named which continued in Hebers stocke in the division of languages Mercer QVEST. XXIX Of Phaleg Whether the division of tongues happened in his time THe name of the one was Phaleg for in his dayes was the earth divided Phaleg signifieth to divide 1. Some thinke that this name was given to Phaleg at his birth by way of prophesie and that the division of tongues happened in the end of Phalegs age who lived 239. yeares and was borne ann 103. after the floud so that this fell not out in their opinion till 340. yeares after the floud some ten yeares before Noahs death who lived 350. yeares after the floud of this opinion seemeth Hierome to be Tostatus Lyranus and divers other Hebrewes But this is not like that the divisions of tongues fell out so long after in the end of Pelegs dayes for why should it be said that in his dayes rather than of Reu or Serug or of the rest that the earth was divided for all these Reu Serug Nahor Terah were borne before Peleg died And againe whereas most of the Inhabitants of the world dwelt together before the building of the Tower of Babel and all concurred to set forward that worke it could not possible bee if this happened 340. yeare after the floud when the world must needs have beene exceedingly increased that such a multitude of people could either dwell together or assemble into one place to intend one worke 2. Mercerus judgement is that this division of tongues fell not out either in the birth or end of Peleg but about the hundred yeare or middle part of his age some 200. yeares after the floud because of Iocktans sonnes And although Reu and Serug might be then borne yet Moses rehearseth them not here because they were all of one family and language But if this be admitted the reason doth not appeare why this division should be said to be in Pelegs dayes rather than of the other fathers who were then alive but were not at that time borne as Peleg was 3. I rather approve therefore Augustines opinion to the which learned Iunius and Pererius subscribe that this division was made at the birth of Peleg about 100. yeares after the floud The onely doubt is that because Iocktan the younger brother of Peleg had 13. sonnes which all are supposed to have beene men growne and their languages divided at the building of the Tower of Babel this should seeme not to be done at the birth of Peleg Augustines answer here is not sufficient that Iocktan was elder than Peleg for if this were granted yet Iocktan could not bee many yeares borne before Peleg whom Heber begat at 30. yeares but for Iocktan to have 13. sons men of years when Peleg was a childe would require the oddes at the least of forty or fifty yeares Wherefore the better answer is that it is not necessary to thinke that all those sonnes of Iocktan should have their tongues divided but that most of them kept the tongue of Heber as the eleven sonnes of Canaan spake all the Canaanitish tongue And hereof it is that the posterity of Heber who consented not to that wicked enterprise at Babel were not punished with division of tongues nor dispersed into remote Countries as the rest but dwelt all toward the East Neither is it to be supposed that all Iocktans sonnes were borne before the building of the Tower seeing Moses stayeth in Peleg but he setteth downe all Iocktans sonnes at once that hee might proceed afterward in the righteous line without interruption QVEST. XXX Of the sonnes of Iocktan Vers. 26. THen Iocktan c. Concerning these thirteene sonnes
onely laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if
like that the Septuag translated the word monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money which by the Scribes was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the addition of one letter ex Mercer 5. Wherefore I rather thinke that here a certaine number is taken for an uncertaine that neither lesse than ten times Iacob was deceived nor yet just so many times but that he was very often beguiled at Labans hand as the Lord saith That the Israelites had tempted him ten times Num. 14.22 and Iob complaineth of his friends that they had ten times reproved him Iob 19.2 that is often Mercer QUEST II. Whence Iacob had his first particoloured goats that he saw in a dreame Vers. 12. SEe all the he goats leaping upon the she goats that are particoloured c. That are particoloured must be referred to the he goats not to the females because gnacâ—dim is of the masculine gender this difference is well observed by the Greeke and Latine translators Iun. Mercer and therefore our English translations are herein faulty that apply it to the she goats But here the question is from whence Iacob had these particoloured goats that leaped upon the females 1. Neither had Iacob these particoloured by miracle as the Hebrewes affirme that an Angell brought them from Labans flocke 2. Neither did Iacob borrow them of other shepherds for that had beene a fraud 3. Neither did he put his owne particoloured after they were increased to Labans white cattell for then he needed not to have used the device of the rods and beside it had beene a fraud 4. Nor yet are they called particoloured because they so appeared in the water while they leaped upon the ewes by reason of the pide and straked rods that were put into the gutters 5 Nor yet are they so named in respect of the issue and effect because they had particoloured lambs as if the rams that leaped the sheepe had beene of that colour as Mercer 6. But this vision is not to be referred to the beginning of this particoloured breed but at once sheweth to Iacob the great increase of them like to be that he should have particoloured both male and female of his owne in such abundance that they should ingender among themselves and grow into flocks QUEST III. Whether it were an Angell that spake unto Iacob in Bethel Vers. 13. I Am the God of Bethel c. 1. These two visions though reported together to Iacobs wives yet were not shewed at once to Iacob but at sundry times the one concerning the particoloured cattell 6. yeares before but the other for his returne in the end of the 6. yeare immediately before Iacobs departure from Laban vers 3. Mercer 2. This Angell was not any ministring Spirit which spake in the name of God as some thinke Mer. 3. But it was Christ himselfe for here hee is called the God of Bethel and in that vision beside the Angels ascending and descending the Lord himselfe stood at the top of the ladder who spake to Iacob Christ Jesus then was the great Angell of Gods presence that appeared before to Iacob in Bethel and now againe speaketh to him in vision QUEST IV. Why Rachel is set before Leah and speaketh first Vers. 14. THen answered Rachel and Leah 1. Rachel is named before Leah as before vers 4. because she was Iacobs principall wife the chiefe matron of the house Leah was thrust upon him undesired for this cause afterward in the forme of blessing which they used toward Ruth Rachel is preferred before Leah even by the Bethlemites that came of Iudah of Leah Ruth 4.11 2. Hebrewes note this as a presumptuous part in Rachel to speak before her elder sister and therefore they say she died first but the truth is the singular number is here used for the plurall and this answer though it might be made by Rachel was with the consent of both 3. In that they say All the riches which God hath taken c. is ours and our childrens they doe somewhat obscure Gods blessing as though God had given them but their due in as much as they being Labans daughters together with their children had interest in his goods Calvin Mercer QUEST V. Of the reasons that made Iacobs wives willing to depart Vers. 14. HAve we any more portion c. Iacobs wives use foure reasons of their willingnesse to depart three domesticall and one divine 1. Because they looked now for no more portion in their fathers house than that which they had gotten they had no reason to stay any longer they say not as some read Have we not yet any portion c. for they had a great part by Gods providence out of their fathers substance as they confesse vers 16. 2. He hath sold us he hath beene unkind to us setting us forth with no dowry but selling us for 14. yeares service and making againe and advantage thereof to himselfe 3. They say Should he still eat up our money that is should we remaine here still and suffer him to devoure our substance some doe otherwise read And hath eaten up our money referring it to the time past that whereas he had sold them for Iacobs service the price or money that is Iacobs labour he took to himselfe Mercer But the other reading is better which the particle gam etiam also doth imply should hee yet or still devoure c. 4. The divine reason which they use is from the Commandement of God vers 16. Whatsoever God hath said unto thee doe it QUEST VI. What the teraphim were which Rachel stole from Laban Vers. 19. RAchel stole her fathers idols the word is teraphim 1. Some by these teraphim understand the Priestly ornaments and implements that belong to sacrificing because Ose 3.4 the Prophet saith the children of Israel shall remaine a long time without Ephod and Teraphim Hieron epist. 113. ad Marcel But in this place the Prophet sheweth that the children shall bee without any forme of Church or common-wealth even such as when it was deformed with teraphim worship of idols Iun. 2. Some thinke that the teraphim were other pictures and resemblances than of men as Aquilas translateth them morphomata figures shapes but that teraphim had an humane shape appeareth 1 Sam. 19. where Michâ—l put an image in the bed in stead of David 3. Some thinke that the teraphim was made of the head of the first borne child which was embawmed and so kept from the which by the working of the devill they received answers Lyran. But if teraphim had beene such a thing it is not like Rachel would have stollen it away 4. Some thinke that they were certaine images which they consecrated for divination from whence they received answers R. Kimhi and they did represent the head of a man made of some kind of metall such a head Albertus Magnus had which Thomas Aquinas his scholler brake Tostat. and hereupon they derive the word from the root raphaph which signifieth remisse
Devill could bring downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in
Pompeius the successe of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or
chap. 7. that either it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the
thing worth because they did begin to eat unleavened bread on the 14. day at even and so from the 14. day till the 21. day numbring the first day there are eight dayes for the 14. day was ended when at eve after the sunne set they began to eat unleavened bread and then entred the 15. day wherefore it is said Levit. 23.6 In the 15. day of this moneth shall be the Feast of unleavened bread the 15. day then was the first and not the fourteenth 3. Wherefore according to the words of the text we hold that there were onely seven dayes of unleavened bread kept as is evident Exod. 12. Levit. 23. Numb 28. Deut. 26. And whereas Rupertus alleageth this text the first day shall bee holy unto you likewise the eight day shall be aequè venerabilis as well observed no such place can be found but the contrary in the first day shall be an holy assemblie likewise in the seventh day chap. 5.16 So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant 4. And as there were not more than seven dayes so neither was there lesse For whereas it is said Deut. 16.8 Six dayes shalt thou eat unleavened bread and the 7. day shall be an holy assemblie the seventh day is not excluded as being none of the seven dayes of unleavened bread but is named by it selfe as being a principall and solemne day among the rest Perer. QUEST XXIII Why he which did not eat unleavened bread was to be cut off NOw as touching the festivall dayes of unleavened bread in particular first there ariseth a question about the first day of the seven whether the 14. or 15. day should be the first 1. Here we refuse the opinion of Rupertus seene before that they began to eat unleavened bread upon the 14. day of the moneth for then there should be eight dayes of unleavened bread and not seven onely as the Scripture saith and where it is said vers 18. In the first moneth and the fourteenth day of the moneth at even yee shall eat unleavened bread there the even is joyned with the fourteenth day not as a part thereof but as immediatly following for then in just account began the fifteenth day the first of unleavened bread Levit. 23.6 2. Neither doe we here receive Thostatus opinion who thinketh that the even when they began to eat unleavened bread was part of the fourteenth day but because it was but a small part it may be counted with the 15. day and so much was taken out of the 21. day for before Sunne set they began to eat unleavened bread Contra. 1. The evening began after Sunne set and then the day was ended that time then that followed was part of the 15. day and not of the 14. and that the evening began after the Sunne went downe is evident because betweene the first evening which was before the Sunne set and the latter evening at and after the Sunne set the lambe was to be killed as is shewed before quest 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed but the contrarie rather that till the even of the 21. day which was after Sunne they were to eat unleavened bread till about the same time when they began 3. Therefore we thinke that not the 14. day but the 15. was the first of unleavened bread for these reasons 1. Because otherwise there should be 8. dayes of unleavened bread and not seven 2. Iosephus saith that the Jewes kept no festivall day without burnt offrings and ceasing from labour lib. 3. antiquit cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke vers 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt vers 17. but they went out not upon the 14. day it was the morrow after the Passeover when they went out Numb 33.3 for upon the 14. day which ended at Sunne set they did not goe out seeing about midnight following the first borne of the Egyptians were slaine before the Israelite◠departed Perer. QUEST XXIV In what sense the first day of the seven was called holy Vers. 16. IN the first day shall be an holy assemblie 1. It is called an holy day because it was sequestred and set apart from all prophane use and consecrated as peculiar unto God In which sense both certaine places as the sanctuarie and vessels as they which belonged to the Sanctuarie and certaine persons as the first borne which were afterward redeemed were holy and consecrate unto God 2. This day was holy in three respects First because they were not to prophane it with any bodily worke secondly because there were peculiar sacrifices appointed for this first day of the seven as two bullocks one ramme seven lambs of a yeere old Numb 23. Thirdly because upon this day as likewise on other festivals they fared better and put on their festivall robes as Nehemias prescribed to be done in another festivall day chap. 8.10 Goe and eat the fat and drinke the sweet and send part unto them for whom none is prepared for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day and of other festivals upon this day though all other worke be forbidden yet it was lawfull to prepare their meat and drinke and so it was lawfull also upon the Feasts of Pentecost and of the Feast of Tabernacles but upon the Sabbath it was not lawfull to doe so much as they were forbidden to gather Manna upon the Sabbath chap. 16.5.23.19 and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use Exod. 35.3 Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour Perer. 4. It is also called holy in respect of the holy convocation because the people were therein to bee called together to attend the service of God leaving all other works Iun. QUEST XXV Of the second solemne day of the pasch COncerning the second day of the paschall solemnitie this was peculiar to that day that therein they brought a sheafe of the first fruit of their harvest unto the Lord this was the morrow after the Sabbath Levit. 23.11 Wherein is to be considered 1. That then all their harvest was not ripe in Palestin◠but onely they culled out certaine principall eares and out of the forwardest grounds for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly 2. They were not eares of wheat which was not ripe till Pentecost seven weekes after Exod. 34.21 but eares of barlie which was first ripe 3. Neither were they fully ripe and hardned for they did drie the eares at the fire and then rubd out the corne Levit. 2.14 4. The word Sabbath
are preserved from evill spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this â—ight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ— also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict
an habitation of sucan to dwell as the Lord himselfe saith chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes
not to have done if he might have knowne Gods will by looking into Vrim The Lord therefore onely when it pleased him made answer by Vrim which sheweth that it was by voice rather than by any usuall signification appearing in the precious stones or Vrim QUEST XXIX Whether the high Priest used to aske counsell of God by the Vrim or Ephod and what Ephod it was BUt it is said that the Priest applied the Ephod not Vrim when he asked counsell of the Lord for David 1. The reason thereof is because the Ephod wherein the Vrim and Thummim were was tied fast unto the Pectorall and the Pectorall unto the Ephod so that the one was not loosed from the other as it is said here vers 28. So then by applying the Ephod the Pectorall Vrim and all were applied together 2. Neither is this to bee understood of the ordinary and common Ephod such as the inferiour Priests did weare as Saul put to the sword in one day 85. persons that did weare a linen Ephod but it was the glorious Ephod which was set with the foure rowes of the precious stones peculiar onely to the high Priest for Abimelech the high Priest being dead the right of the Priesthood descended by succession unto Abiathar his sonne who escaping from that danger as hee fled tooke the Ephod out of the Tabernacle at Nob and brought it with him to David 1 Sam. 26.6 where it is not called a linen Ephod as before where the Priests are said to have worne lined Ephods but simply the Ephod Tostat. quaest 15. wherein Gods providence appeared that the right Ephod should be preserved and kept with David the true King Genevens and that he might have meanes to consult with God in all his dangers QUEST XXX Of the mysticall application of the priestly pectorall with the Vrim and Thummim NOw the mysticall signification of the Pectorall with the Vrim and Thummim followeth First I will omit the curious significations which are brought by some as being impertinent and superfluous 1. As Iosephus and Philo by the breast-plate understand the Zodiake by the twelve precious stones the twelve signes in the Zodiake and the twelve moneths of the yeere which application Hierome himselfe seemeth not much to mislike 2. Hierome by the foure rowes of precious stones would have signified the foure morall vertues Prudence Fortitude Iustice Temperance Epist. ad Fabiâ—l 3. Beda thus applieth them that as there were foure order of stones and in every of them three so In quatuor virtutibus sancta Trinitatis fidem teneamus That wee should professe and hold the faith of the Trinity joyned with the foure morall vertues 4. Gregorie by the twelve stones containing the names of the twelve Patriarkes insinuateth thus Ascriptos patres semper in pectore ferre est antiquorum vitam sinâ— intermissione cogitare To beare the fathers written in the breast is alwayes to thinke of the life of those which are gone before Secondly there are fitter applications than these To omit the rest 1. Hierome by the twelve precious stones understandeth the twelve Apostles by whom the Church was inlightened and upon whose doctrine the Church of God was founded as the twelve Apostles are set forth by these twelve precious stones Apocal. 21. So also Gregorie Sancti Apostoli lapides sant ornamenti in pectore The holy Apostles are the stones of ornament in the breast 2. As the Vrim and Thummim was put unto the precious stones it signifieth Christum esse conversari cum sanctis that Christ is conversant with his Saints Procopius 3. Rupertus understandeth it thus that as the Priest did beare two stones on his shoulders and twelve in the breast-plate of judgement so Christ cunctorum super humeros peccata portavit carried the sinnes of all upon his shoulders and in judgement shall give unto every one according to his workes by the twelve stones signifying the divers mansion places in the kingdome of heaven 4. The Vrim that is interpreted light shewed that in Christo sunt reconditi omnes thesauri scientia sapientiae in Christ are laid up all the treasures of wisdome and knowledge and Thummim which betokeneth perfection symbolum fuit perfectae puritatis c. was as signe or symboll of perfect purity which is to be sought only in Christ Calvin So also Marbach 5. So both those doe signifie that extra Christum nihil aliud nisi tenebrae peccatum without Christ there is nothing but darknesse and sinne he is our illumination and perfection Gallas 6. As the two stones each of them having six names were upon the Priests shoulders and the twelve stones with their particular names in his breast so Christ non gestat solum electos in humeris per potentiam sed in pectore per dilectionem doth not only beare his elect in his shoulders by his power but by love and dilection in his breast neither this in generall but every of their names are there written so singuli fideles c. the faithfull in particular are for ever written in Christs breast Ferus 7. As there are two offices of the Mediatour one to reconcile us unto God the other to communicate the mercies of God unto us so both these functions of the Mediatour are here shadowed forth As the Priest did beare the names of the tribes in his breast so Christ doth present the Church in the sight of his Father and as there was Vrim and Thummim beside so Christ from God communicateth unto us all illumination and perfection hee is both our wisdome and righteousnesse Iun. in Analys Piscator 8. And that Christ was prefigured by the Vrim and Thummim this may be a reason because in the second Temple they were wanting as likewise the Arke with other things Id agente Deo c. God so providing ut sanctiorum rerum desiderio afficerentur c. that they might long for more holy things which should be offered in the new Testament Montan. QUEST XXXI Of the robe of the Ephod the fashion and matter thereof Vers. 31. THou shalt make the robe of the Ephod 1. The word is meghil which Montanus saith was of two sorts there was one common as well to the Priests as others a civill kinde of garment answering unto the Greekish gowne or Romane cloake which was a loose and open garment there was another called the robe of the Ephod peculiar onely to the high Priest which was whole round about saving only a place for the head and armes so also Ribera thinketh that meghil was as the cloake and outward garment and that chetonez the coat differed from meghil as with the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Romanes tunica and pallium the coat and cloake as our Saviour saith Hee that will take away thy coat let him have thy cloake also But Oleaster thinketh rather that this was a strait coat for loose garments were not so fit
bee here further asked if it bee not lawfull now for the Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single
in minutias secare peccata Wee must divide our sinnes into small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall
one day after another which he proveth by these reasons 1. Because the seventh day is determined wherein he rested then consequently they were six daies wherein he was making the world 2. Mention is made of the evening and morning therefore the day and night one succeeded another 3. And seeing light was created the first day and light and darknesse could not be at once in the same hemisphere the one therefore must needs successively follow the other 2. But yet although God made the world successively in respect of the daies which one succeeded another and all was not made in one day Yet Tostatus opinion is not to be received that in some of the works of the creation God did agere persuccessionem worke by succession and in time and did not produce the creatures in instanti in an instant The first second and fourth daies worke he granteth were done in an instant but the third daies worke was done successively the winde helping to drie it which is said to have moved upon the waters And the plants and trees were brought out of the earth in time God giving such great strength and force to the earth to bring them forth As he giveth instance of some herbs as 〈◊〉 parsely that will grow out of the ground in the space of two houres Likewise in the creation of man hee thinketh it is probable that the Angels made his bodie of the slime of the earth and the Lord breathed in the breath of life Contra. 1. That God created 〈…〉 Psal. 33.9 he spake and 〈…〉 2. That was not the winde which moved upon the 〈…〉 as in the same Psalme vers â— the Spirit is called the breath of Gods mouth By 〈…〉 Lord were the heavens made and all the host of them by the breath of his mouth 3. Neither did God use the helpe of the Angels in the framing of mans bodie he did it himselfe for when he said Let us make man in our image he consulted not with the Angels but with the blessed Trinitie for he was created in the image of God Genes 1.27 nor in the image of Angels for then Christ when he was made man should have taken upon him the nature of Angels which the Apostle denieth Hebr. 2.16 And it is directly said that God Iehovah made the man of the dust of the earth Genes 2 7. but Iehovah is not given unto any Angell it is a name peculiar unto God QUEST XIX How the Lord is said to have rested and from what Vers. 17. IN the seventh day he ceased and breathed 1. Which is a metaphor taken from those which when they have sore laboured doe breath and take aire Oleaster Not that God was wearied with the works of the creation but he onely left creating all things being finished which he intended to make and he did it for our instruction that we by his example might keep an holy rest 2. God then ceased from creating of another world Osiand or from creating any new workes for then the creation had not been perfect if any thing had been wanting neither could it have been said God saw all that hee had made and loe it was verie good Gen. 1.31 3. But he ceased not both from preserving that which hee had made which is no new worke but that was continued during all the six daies and is exercised still Tostat. For God is not like to a builder of an house or carpenter of a ship which having finished his worke so leaveth it but Gods providence still watcheth over that which he hath made Gallas Likewise the Lord ceaseth not from making particular works daily for he doth wonderous things and miraculous thorow the world sed non creat novas species he doth not create now any new kind Marbach 4. Then here appeareth the error of certaine Hebrewes which thinke that the Sabbath which is called Saturns day was appointed first to bee kept because that is an unluckie planet and unfortunate and therefore it was not fit to undertake any businesse upon that day for the reason appeareth to be this because God rested upon the seventh day and they will not say that God was afraid to doe any thing upon Saturns day Tostatus quest 11. 5. Againe hence is gathered a firme reason for the continuance and perpetuitie of the Sabbath because God did not create the heaven and earth only for the sonnes of Iacob but for all men Quibus ex aquâ— Creator est nemiâ—em ergo ab isto Sabbatisâ—â— excludi c. To whom he is a Creator alike and therefore no man is to be exempted from the keeping of the Sabbath Lippoman QUEST XX. What workes are to be rested from upon the Lords day what not ANd as God rested not from all kind of workes upon the seventh day so neither are all kind of workes unlawfull now to be done upon the Lords day of rest The workes that men attend are of two sorts either naturall or voluntarie 1. Naturall workes are not forbidden to be done as to eat drinke sleepe so they be done in order and measure 2. Voluntarie works are either good or evill evill workes are at all times unlawfall much more upon the sabbath 3. Good workes are either sacred or civill and politicall the sacred are either immediatly belonging to the worship of God as the duties of the first Table which principally are to be done upon the Lords day 4. Or they are such workes as are mediatly referred unto God as the workes of mercie the duties of the second Table which also if occasion so require are to bee done upon this day as to visite the sicke to helpe those that are in danger 5 The politike workes follow as the workes of mens vocation merchandise making of warre all which must be intermitted upon the Lords day and therefore that commandement beginneth with Remember that men aforehand should thinke of the Lords day and not deferre any of their busines till then but vrgent necessitie constraining such things may be done then as the Macchabees did fight upon the Sabbath and the Disciples of Christ being hungrie pulled the eares of corne Marbach QUEST XXI Whether Moses received the directions concerning the Tabernacle in the first or second fortie daies Vers. 18. THus when the Lord had made an end of communing with Moses c. 1. R. Salâ—m whom Lyranus followeth understandeth this communing or speech of God with Moses only of the former charge concerning the Sabbath not of all the declaration before going which concerned the making of the Tabernacle which hee thinketh was done in Moses second going up to the Lord after the people had made the golden calfe and so he thinketh the historie to be transposed 2. Contra. 1. First as sometime in Scripture the order of time is changed and the historie transposed when there is any apparant cause to meet with some inconvenience which otherwise might follow so to imagine any such transposing where there is no such necessitie were
fashion thereof inscription and fastening 36. qu. How Aaron is said to beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name
Lord bid him vers 17. and therefore he saith it is not imperium but motivum ad gaudium it was no commandement but a motive to Abraham to his farther joy c. for Abraham had walked thorow a good part already and no doubt did also take a view of the rest to his farther comfort as time and opportunity served Calvin Musculus Mercer it is not like he would neglect any thing that might either increase his joy or confirme his faith 2. This Plaine of Mamre neare Hebron was not out of that Countrey called Canaan as Cajetane thinketh for Hebron was in Canaan Genes 23.2 and this abode of Abraham in Hebron is that dwelling of Abraham in the land of Canaan mentioned vers 12. 3. This Plaine or Valley in Hebrew Eelou which signifieth an Oake as the Septuagint translate was beset and planted with Oakes and other trees Genes 18.8 4. It was called of Mamre the Amorite either the planter of the trees or possessor of the ground who had two other brothers Eschol and Aner confederate with Abraham Genes 14.13.24 QVEST. XV. Of the situation antiquity and name of Hebron COncerning Hebron three things briefly shall be declared 1. The description and situation of it 2. The antiquity 3. Of the name 1. Hebron was situate in the land of Canaan there was the habitation of Abraham and there first reigned David two famous monuments this City had the tree that Abraham entertained the Angels under Gen. 18.8 for the tree Iosephus saith it was a Turpentine tree Terebinthus thought to have continued from the beginning of the world till his time Hierome saith it was an Oake that lasted till Constantines reigne Borchardus saith it was Vlmus an Elme tree which was to be seene till his time who lived some 300. yeare since yet not the same tree but another which did spring out of the root of the old and that is most like there also is the double cave which Abraham bought for buriall where Iosephus saith in his time were to bee seene Abraham and the other Patriarks monuments of marble Borchardus saith in his time there was built a Church Hierome that Abrahams Mansoleum or tombe remained there till his time ex Perer. Borchard maketh mention of two other monuments in Hebron of a certaine cave not farre off in a rocke where it is said that Adam and Eve continued 100. yeares mourning for their sonne Abel as also of a certaine field that hath soft red earth pliable like wax whereout they say Adam was made but these are but conjectures of no certainty And so is also that of Hierome that Adam was buried in Hebron because the Latine text readeth thus Iosu. 14.85 Ibi Adam maximus inter Enacim situs est There Adam the greatest of the Anakims is placed which words are otherwise in the Hebrew He that is Arba was a great man among the Anakims Adam is not here a name proper but appellative and Adam by the most of the ancient Writers is held to have beene buried not in Hebron but in Mount Calvarie as Origen Cyprian Athanasius Ambrose with others 2. For the antiqrity of Hebron 1. It cannot be so old as some thinke that it was the first City which was built in the world by Adam and there Noah to have beene borne Ioan. Annius for Henoch builded by Cain is the first City named in Scripture 2. Neither is it so ancient as some Hebrewes conjecture to have beene built by Cham as Rabbi Salomon or within 90. yeares after the floud as Iosephus who maketh it 2300. yeares elder than his time for the tower and City of Babel which were built somewhat above 100. yeare after the floud are thought to be the first after the floud 3. And whether Hebron bee more ancient than Memphis is uncertaine as Iosephus saith it was but it is evident that it was built seven yeares before Zoan in Egypt Num. 13.23 which is not Memphis but Tanis in Egypt as both the Chald. and Greeke Interpreters read in that place 3. This Hebron was first called the City of Arba Genes 23.2 Iosua 14.15 Arbe signifieth foure it was not so named either because the foure Patriarks Adam Abraham Isaach Iacob and the foure Matrons Eva Sara Rebecca Lea were there buried as the Hebrewes thinke for whether Adam and Eva were there buried is uncertaine nor yet because it was tetrapolis a City consisting of foure parts Ioan. Annius but it was so called of Arba the father or founder of the great Anakims Iosua 14.15 It was afterward called Chebron not of Chebron the sonne of Marescah the sonne of Caleb mentioned 1 Chro. 2.42 as Hierome and Musculus thinke for it had that name long before that Chebron was borne but I rather approve Origens conjecture who alludeth to the signification of the word which betokeneth a conjunction or joyning together of the root chabar because there saith he conjugia patrum reliquia jacent the bodies of those married couples Abraham with Sara Isaach with Rebecca Iacob with Lea are there buried 4. Places of Doctrine 1. Doct. Faith is of things not seene but hoped for Vers. 15. ALL the land which thou seest c. Here that saying of the Apostle is verified faith is the evidence of things which are not seene Heb. 11.1 for Abraham had not yet the breadth of a foot in all this Countrey which is promised him but by faith he seeth farre off and beleeveth it should be given to his seed 2. Doct. God alloweth of no will-worship Vers. 18. IN that Abraham built an Altar he did it not of himselfe but as he was directed by God whereby we are taught that nothing should be brought into the worship of God without his warrant Calvin all such worship is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship 5. Places of confutation 1. Confut. Riches not to be cast away Vers. 2. ABraham was very rich in cattell silver and gold c. Hence appeareth the superstition of Monks and Friers that thinke that perfection consisteth in poverty riches are not then to be cast away Abraham enjoyed them rich men may please God in their rich estate so they set not their heart upon their wealth Augustine well sheweth it in that parable Luk. 16. Lazarus pauper in sinum divitis Abrahami receptus est poore Lazarus was received into rich Abrahams bosome both rich and poore then if they be faithfull may enter into heaven Calvin 2. Confut. The vulgar Latine text not of Hieromes translation Vers. 13. WHereas the Septuagint translate exceeding sinners in the sight of God Hierome findeth fault with that translation and saith it is superfluously added for the Sodomites were sinners also before men But whereas the Latine text to the same sense readeth coram Domino before the Lord hence it is evident that it is not Hieromes translation though it commonly beare his name for it is not like he would reprove his
owne worke 6. Place of Morall observation 1. Observ. That riches be no let unto our vacation Vers. 2. ABraham was very rich and yet his riches were no impediment to him let rich men learne by his example that they be not entangled and hindred by their riches from going forward in their vocation Calvin and as the Apostle saith that they be not high minded nor trust in uncertaine richeâ— c. 1 Timoth. 6.17 that they be rich in good works as Abraham was 2. Observ. The inconvenience of riches Vers. 6. ABraham and Loe before their riches did so mightily increase were inseparable companionâ— but being growne now to be rich they can no longer dwell together so they whom neither poverty nor want not weary journies nor strange Countries could part riches and prosperity divide if 〈◊〉 these holy men riches brought forth this inconvenience how much harder is it for rich men to keepe theâ— within bounds Mer. Musculus for as the Apostle saith They that be rich fall into temptation and snares 1 Timoth. 6.9 3. Observ. Of humility towards our inferiours Vers. 7. THen Abraham said to Loâ— c. Chrysostome well noteth here Cogita quemadmodum 〈◊〉 jâ—niori cesserâ—â— patrum 〈◊〉 c. Câ—nsider how the elder giveth place to the younger the 〈◊〉 to the nephew he that had received great grace of God to him that yet had shewed no proofe of his vertue We learne hereby not onely to honour our superiours but to be humble toward our inferiours as the Apostle saith In giving of honour goe one before another make your selves equall to them of the lower sort Rom. 12.10 16. 4. Observ. Gods patience in suffering the wicked Vers. 13. THe men of Sodome were wicked c. God sometime beareth with the wicked yea and suffereth them to enjoy temporall blessings as here the Sodomites inhabited the most fruitfull Vallies but they as the Apostle saith 〈◊〉 the riches of his bountifulnesse c. not knowing that the bounty of God leadeth them to repentance Rom. 2.4 Caâ—â—â—â— 5. Observ. God will not shew himselfe where dissension is Vers. 14. THen the Lord said to Abraham c. When Lot was now departed and the occasion of dissension cut off then the Lord appeared to Abraham so that God will not shew himselfe nor the spirit of peace there dwell where is contention Perer. As Saint Peter sheweth that by dissension prayers are interrupted 1 Pet. 3.7 6. Observ. It is dangerous to love preeminence Vers. 15. ALL the land which thou seest Chrysostome noteth quantum malum siâ—â—mar◠〈◊〉 what an hurtfull thing it is to love to have preeminence because Lot that tooke upon him to chuse first and as he thought the best ground yet gained nothing by it for not long after he was caâ—ried away captive Likewise we see what a rich thing a contented minde is Abraham that was coâ—â—eâ—â— to take the worst lot hath the whole Countrey given unto him so the Lord to Salomon that onely â—â—â—ved wisdome gave honour and riches beside in great abundance 1 King 3. Marlâ—rat CHAP. XIV 1. The parts and contents THis Chapter hath two parts In the first is set forth the overthrow of Sodome and taking of Lot prisoner In the second the victory of Abraham In the first are expressed 1. Betweene whom the battell was vers 1.2 2. The occasion vers 4. 3. The order first they fight against the lands of the gyants vers 5.6 then against the five Kings of the Plaine vers 8. 4. The successe of the battell the Kings are discomfited vers 10. their substance carried away vers 11. Lot taken prisoner vers 13. In the second 1. There is the battell of Abraham his preparation vers 13. the order of it vers 14. the successe vers 15. 2. Abrahams triumph described by the persons that met him and by Abraham behaviour the persons that came to meet him were two Kingâ— Melchisedeck that blessed God and blessed Abraham vers 19 20. and comforted him with bread and wine vers 18. the King of Sodome that would onely have rewarded Abraham temporally with the goods that he had received vers 21. In Abrahams behaviour is set forth his godlinesse toward Melchisedeck in paying tithe of all in token of his thankfulnesse vers 20. toward the King of Sodome his wisdome in refusing to be made rich by him vers 22 23. his justice in not depriving his confederates of their right vers 24. 2. The divers readings or translations v. 1. King of Babel C. of Shinar câ—t v. 1. Ariâ—â—â— King of Pâ—ntus H. King of Ellasar câ—t In the reigne of Aâ—â—aphel S. time or dayes cat v. 2. Balla. S. Basa H. Bersha cat King of Sodome Senâ—ar King of Adaâ—â— S. Seâ—aâ—â— cat v. 3. In the salt valley S. wâ—â—ddie valley A field valley C. valley of Siddim T.B.G.P. shiddâ—m tilled fields the like difference is vers 8 10. v. 5. Gyants C.S.B. Rephaim T.G.H.P. Gen. 15.20 the strong nations with them S. the Zuzâ—ms with them H. the strong men in Hâ—m Ch. the Zuzâ—ms in Haem T.B.G.P. zâ—z a post in Save the City S. Sâ—riathâ—â—m C.P.G.H. plaine of Câ—râ—athaim T. B. shavâ—h to be made plaine v. 17. Shaveh is taken for a proper name v. 6. unto the Tereâ—iâ—th or Turpentine tree of Paran S. the Plaine of Paran câ—t heb â—el a Plaine v. 7. to the fountaine of judgement S. to the Plaine of the division of judgement C. to the fountaine Misphat H. En Misphat T.B.G.P. sâ—â—e all the Princes S. smote or destroyed all the Countrey câ—t Engadâ— C. Hazâ—zâ—â— thâ—maâ— cat v. 11. tooke all their horse S. substance cat recâ—â—â—h substance recâ—sh horse v. 13. Abraham peâ—aâ—e the passenger S. the hebrew ca. gâ—eâ—er to passe over v. 14. he numbred S.H. brought forth G. armed T.B.P. heb caused to draw a weapon rich to draw or â—â—sheath a weapon his homeborne S. exercised H. well instructed T.B. brought up G. his boyes or servants C. heb chaâ—ich a youth well instructed v. 15. he fell upon them S. divided himselfe cat chalach to divide v. 17. the King of Sodome and the King of Gomorrhe S. King of Sodome cat this is the field of Melchisedeck S. the place of refreshing for the King C. the Kings valley cat 18. Melchisedeck King of Ierusalem C. King of Salem cat for he was a Priest H. but he was C. and he was B.G.P. as he was T. v. 19. which created heaven and earth S. H. possessor of heaven and earth chaâ—â—â— to possesse v. 20. which hath delivered thine enemies into thy hand câ—t who protecting thee thine enemies are in thy hand H. heb ziggen of magan to deliver not of ganan to defend with a shield v. 20. gave him one of the tenth out of all C. the tenth of all câ—t v. 21. give me the men take the horse to thy selfe S. give me the soules and take the rest H. give me the soules and take the goâ—dâ—